KMTT - the Torah Podcast
KMTT - Berachot #03
KMTT - Berachot #03, by Rav Ezra Bick
Wednesday, "Kaf-baviar" and this is "KMTT" "Kimitsi-yant-e-ze-tora" and this is "Ezwebek" and today "Shir" is the "Shir" in "Hir-hoth-bak-hoth-a-hoth-a-hav-a-gada" which I will begin. Today's "Shir" is dedicated to the "Fu-a-shlim-a" "Shir-hannah-bin-a-bat-a-stir" "Shir-hoth-tora-tara-bihn-kosh-boh-hush-t-sanda" "Ew-fu-a-shlim-a" Today "Shir" I'd like to discuss two different statements found in the "Gmarah" in "Bohoth" whether or not there's a connection between them is something we will have to decide and discuss in the course of today's "Shir" The first one is found "In-da-hai-amud-wet" the end of the "amudi" end of the page "Abba-tanya-Abba-bin-yamin-omir" It's actually a whole series of statements found "Hai-amud-wet-ba-bin-alif" from this "Vav" who's called "Abba-bin-yamin" all in dealing with "Thvila" "Abba-bin-yamin-omir" two people came into "Shul" to "Davin" "Bukadam-a-had-miham-lit-ba-ll" the "lo'in-tin-tra-bihn-ho" one of them "Davin" before or "finish" before the other one and he didn't wait for the other one to finish the "Yatsa" he left he left leaving his friend alone in the "Vaitak" lesson "Tau-finn-lo-t-fila-to-bihfana" so "Hist-fila" the one who left "Hist-fila" is ripped up in his face, that's the expression that more uses in other words "God" or the "Malachim" or whoever is in charge of delivering "Hist-fila" before the throne of "God" God, whips up his feeler to bits in his face. Shinnemar, Torayfna, Shabhiya, Paoh, Adam, and Khattas of Elis. The Lord, and not only that, not only his feeler thrown into the garbage, and the Shabhi, Gorem, Lishik, Nasha, to direct me to Elisrael. He is the cause of the holy presence of God to leave. To leave Israel. Shinnemar, Vaya, Taek, Zomim, Qomove, Enzo, Ela Khulosh, Paoh, etc. If someone leaves Shul, leaving his friend in Shul, so he's a very bad person. Two results. One, his feeler, that he is very completed, is rejected, and secondly, he is the cause for Shrinnah leaving Israel. We remember that the expression Shrinnah, Shemystaleket, Nisrael, is the expression that used by Chazal to describe Galut, when the temple was destroyed, and the Jews were sent into exile, as has Shrinnah Istalqame Israel. The holy presence of God, where did exile, and left its natural residence, which is Israel. It's a very, very extreme and strong negative statement. Now, what's so terrible about leaving Shul before your friend finishes? When I talk about a minion, where you walked out and you knew the minion, they were just too juicy. So, the truth is that many, many, we Shrinnem, explain this as being unusual circumstances, based on the conditions of Shul's, of Batait's feeler, in the ancient world. Tossoth, on the spot, beginning above what Malav says. Pyush and Abbeinu, Tan, Abbeinu, Tan explained that this was, in the ancient times, where the Shul's were not in the cities, but were found out in the fields. And it's talking about night time, and therefore you should wait. In other words, there's simply a danger. Look at my mentions in a few places, this factor. Abbeinu, Tan didn't make it up. That the Shul's were found outside of the community, and at night, it was simply dangerous to be there alone. We're not talking about several times, and to be alone, outside of the city. Outside in the field at night, it was simply dangerous. So, therefore, this Jew who was left early, left his friend there alone, has in fact endangered him. Now, we understand that that's a bad thing to do, but anyway, I even understand on the basis of that why his feeler is thrown out in his face. It's not merely an expression of criticism, but you davened when it was safe, because your friend was with you. When you finished, you left, leaving him to be in danger. In other words, you took care of yourself and you ought to feel that, and you left him to be by himself. So, you ought to feel as rejected as well. That makes sense, but I don't understand according to this explanation is why he causes the Shrinath to leave Israel. To say about someone that he's the cause of Shrinath, even Israel, it's not the same as saying he did a bad thing. Obviously, you can claim that sin causes God to depart from within Israel, but then you said that every sin, it's not about many, many cases, and the Shah's has even hundreds of cases of someone who has behaved improperly. About none of them does it say that individual act causes Shrinath to leave Israel. It's very specific. And as I mentioned before, I think an extreme statement of criticism, because someone has been mean, he's endangered, his fellow, it's a terrible thing, but so he should be punished. Why is all visual punished? Why is this cause the Shrinath to depart from within Israel? This understanding of a banal term that the transgression here is one of the endangering one's fellow, is shared by many of the shanem, including the riff, for instance, who quotes Gabbanan, probably means the god name, by saying that it's talking about Tvilat al-Witt, Tvilat al-Witt, same idea, he's talking about it at night, he says Tvilat al-Witt, she says that if you leave someone alone, you are endangering his life, and that's why you have to wait, one should wait for one's friend to finish it, to finish it. But Ben Ljona and his commentary on the riff improves or sharpens explanation here, and I think makes it a little bit more understandable in context, because the sin is not so much that you endangered him, but it's psychological. Ben Ljona says the following, his Tvilat is ripped up in his face, why is his Tvilat thrown out? That said, bothered me less, he did a bad thing as you davened, but even so the truth is, Ben Ljona is right, he should be punished, but what happened? He davened, what's wrong with his Tvilat? So he says, Meda-keneged Meda, measure for measure, because he ruined the Tvilat, he ripped up, he destroyed the Tvilat his fellow, because when he left him alone, he was not able to daven. In other words, it's not so much that the danger is real, danger is real, but how great is it? Not that people were, every time someone was left alone in the fields, he was killed. But someone who was alone in a dark place, remember there's no electricity, you're all by yourself, outside in the fields, in the middle of the night, it's difficult to daven. Because there is some danger, there is a feeling of danger, psychological apprehension of danger, and by working out, you've messed up, you've torn to bits, the Tvilat of your fellow, and therefore, measured for measure, your Tvilat's also is also thrown out. One ramification of a Benriona's attitude is that he concludes that if the second person began to daven or enter the shore at a point where it was clear that he would finish way after the first person, then you don't have to wait for him, because since he knew that he was starting after you, and you would finish before him, apparently it doesn't bother him. He knows he's going to be alone, but you don't have to say, in other words, if it was really dangerous, it would make a difference. The fact that he was being foolish and davening in a manner which would endanger his life, but since it's a psychological problem, if he's confident, it doesn't bother him, then there's no problem. You're not upsetting his Tvilat, he knows when he began that he'd be davening alone, he's davening as well as he can, he takes it upon himself, either he's waved his right to have someone stay with him, or in fact, there's no problem because apparently he has the confidence to do so. And yet, it still bothers me a little bit the second part of the statement. Not only is your Tvilat thrown out, which Abiyana explains beautifully as being measured for measure, but also you cause the Srinathri visio. Why are you causing the Srinathri visio, because you, in some way, upset the psychological security and concentration of another person with davening. For instance, there are other halakhat that deal with the need to help other people davening, you're not supposed to stand within four ammo to someone who's davening, because your presence there will affect his Tvilat, his concentration. You don't see there that the same statement, you're causing Srinathri visio. So I think Abiyana would say that that's really, that that is the point. It's not merely a sin, you're causing a sin of ruining the Jews Tvilat, Srinath in Israel, but the five presence in Israel is in fact based on Tvilat, when we do daven, he's in communication with God, and the communication is not by email, it's not by radio, it's immediate, it's close, one stands in the presence of God. So that Tvilat is the cause of the presence of God in Israel, and if you've ruined the Jews Tvilat, you are distancing God from Israel. But nonetheless, it's still bothering me, because again, we don't find the same statement to open up again, but all the havakhat, many havakhat like this in Bukhat, which are based on the need to have kabana, and to help other people have kabana, and to ensure that other people have kabana, we find it only here. There's another statement of Abba Biniamin, of the same Chacham, the same Rav, it's found on the next Amud. The fact that two statements by the same author come one after the other, or fairly close to another, doesn't mean that they're talking about the same thing. On the contrary, you might claim that it's brought here, because the Gomorrah has a habit of quoting all the statements of the same person together. But nonetheless, it sort of has this little bit of a nudge in my heart that if we find a second statement of Abba Biniamin so close after this first one, maybe there's some connection. In Vadamudal, we have a little bit later, we have the Falun statement, Tanya, Abba Biniamin Omeo. "Ain tvila shaladam nishma aat ela bevetak nessat." Tvila is only heard, again catch the extreme-ness of this statement, it's good to dab in, in a bait nessat. Tvila is only heard if it's done in bait-ak nessat, shalad al harinah, al harinah. The al harinah, literally the pasuk means that God hears the song and the prayer. From Makom Rinah, shalat al harinah. In the place where there is Rinah, literally song, there should there be, should there be Tvila. Now this statement of Abba Biniamin, let's first discuss it independently of a previous statement, is a very, very important halakhic statement. He's saying one should dab in a bait-ak nessat, almost all commentators understand this to mean, not because there is a minyan with any owner on the spot, and it's quoted by the halakhah in the shalad al harach, it says that it's better to dab in the jidut by yourself in bait-ak nessat than by yourself at home. In fact there's a discussion in the pasukim and so whether it's better to dab in by yourself in a bait-ak nessat or outside of a bait-ak nessat in a minyan. Sometimes you might have a situation where there is a minyan, but it's not in a bait-ak nessat, it's ad haq, a few Jews got together to dab in, in a house, and there are a pasukim who believe that this statement of Abba Biniamin implies, "Ain't vivani shmat al abat nessat", one of dab is outside of a bait-ak nessat, even in a minyan, is basically dabbing without a guarantee of being heard, it's better to dab in by yourself in the place, which is called the bait-ak nessat, a place that's dedicated to twilah rather than to dab in even in a minyan. It's a controversial statement, but in any event, even those who say that that's natural, but they still agree that it's better to dab in the bait-ak nessat than at home, without connection to whether there's a minyan there or not. This is the statement of Abba Biniamin, "Qor dul al-Halaqaa". If, for instance, if you've missed a minyan and you have to dab in, you should go to shul, the shul is open. Nowadays, they lack shul, it's the opposite of what we described before, and before in the shul's were outside the city, they were open to anyone who could dab in, but it was dangerous. Today, the shul is within the city, but they kept locked. Let's say you can get the shul, even though there's no minyan there, it's better to dab in in the bait-ak nessat than dab in any place else. Why? So listen to the pasuk, "Wishmoa el-Haraina, be el-harait-filaat, the makom-shihi-shrinna, sham-tahit-fila". Well, I want to understand why it's good to dab in in shul, but I especially want to understand how the pasuk is implied. Why is the bait-ak nessat makom-shihi-shrinna? After all, we think the bait-ak nessat is a makom, a place where there is tvila, as the shmoa el-harait-fila, but no, it's shmoa el-harait-fila, means whatever you dab in, shmoa el-harait-fila, the el-harait-fila. We think nessat is primarily a place where there is the nina, and again, we now literally mean song. First of all, why is the bait-ak nessat a place where there is song? Secondly, what's the logic, makom-shihi-shrinna, the place of song, that is the place of tvila. I think the explanation of this statement of Ababa bin Yamin is based, is understood to us by a mamban found in the commentary to the Torah and they end up, say, a pasuk at the mamban, there has a statement, very typical of the mamban, he says, the reason for creation in God's desire in for man is that a man should recognize, acknowledge and understand that God is the creator and he should say, you are my creator. I'm not going to go into the whole explanation of what I think the mamban means, just to step into the mamban, the man says, all nitzvot, in fact, all creation is based on that God wants human beings, he wants his servants to recognize, not to believe, but to recognize the hodotulakir, to acknowledge and to recognize that they are created by God, and then in mamban ads, and that is the reason why, kazau state that we should dive in bilra bin, we should dive in with other people, we should dive in in a cebu, in a minion, and that we raise our voices out loud, what does the mamban mean, what the man is saying is that aside from what you do, you're a good person, you do mitzvot, from another mitzvot you dive in, you know what I'm saying, the purpose of all nitzvot, and especially perhaps Tfilah, is not merely to speak to God, but to acknowledge the hodotulakir, the hodotulakir means to acknowledge, anyone who knows he who knows that the hodotululakir also means to confess, and the word confess is used in non-Jewish sources in its medieval sense, not merely what a culprit does when he's holding by the police and he admits to his crime, confession is a confession of a faith, it's the same word, it's translated from the Hebrew, a la hodot is to make a statement, a public statement, that God is our creator, and the idea being that the world should recognize his relationship with God, and if there's none of you shooting your heart, but for that reason the man says that's what we have shoals in general, why do you dive in together, because a public statement is a far deeper acknowledgement and confession of God's relationship with us, than a private statement in your heart, and the man says you should dive in out loud, you should dive in out loud, because it's a public statement, and it resounds in the world, that the world sings the glory of God, that the world recognize that God is the creator, so of course that explains the masses explicitly, that's why one should dive in in a minion, bitzibu, but I think that's the meaning of this statement as well, what is special about a big nesset, even an empty big nesset, as opposed to a house, and according to some commentators, even a house that has a minion, the big nesset is a place dedicated to the public acknowledgement of God's relationship with man, in other words the big nesset itself, apparently even when it's empty, testifies that God is the creator of the world, but makam shiye shalina, the word vinai, it doesn't actually mean song, what it means is out loud te phila, when you sing you raise your voice, so vinai is speaking to God, te phila might mean deep within side me, te phila really could be te phila sha believe, it really could be from the soul, as we have a dash of believe, zawi te phila, what is the service of God that is in one's heart, as if he says this is te phila, the word te phila comes from a word meaning to turn over, vai y fallel pinchas, to turn something over and understand and get into it, and te phila is the churning out of the emotions within one's heart, makam shiye shalina, vinai is when we sing together, vinai would be like halal, suddenly when all the whole congregation declaring together, the place which is dedicated to vinai, that's where the single private Jew pouring out the recesses and the recesses of his heart pouring out his soul to God, totally private, totally individual, but it should be in a place where there is vinai, in other words there are two kinds of prayer that this mamayu is speaking about, called te phila and vinai, I think vinai is what the rambana is speaking of, the public acknowledgement that God is our creator and we are his creatures, and the phila is the inner recesses of your soul, your worries, your apprehensions, your desires, to whisper into he who listens, shomer te phila, called pare, he who hears the te phila of every mouth, but Baba be yam and said, you should put the two of these two things together, a totally egotistical and not systical te phila, I have a problem that God's solver for me, is not nishmat, it's not heard by God, you are speaking but how do you know God's listening, from where do you have the hutsva, from where do you have the goal to imagine that God has listened to everything, everything that you have to say, but the place which is dedicated to stating that God is the creation, is the creator of all, and as Baba said, that's what God wants from the world, so that God's ear will hear also your te phila, that's the second statement of Ababa yamimim, Abaita Knesset, this building, it's just four walls, but it's four walls whose whole purpose is to declare the glory of God, the creator of everything, that's the meaning of Abaita Knesset, that's the place where a Jew should come by himself to pour out a salt of God, it might be nicer or perhaps you have a better feeling if you do it on a mountaintop or by the waterfall and he sets us to the forest, or in the fields with the pity flowers, or perhaps in the basement of your home, facing the wall, psychologically it might be a better place, but it's not enough that you psychologically want to speak, you also have to have the ear of God, and the guarantee that God is listening is the Babaita Knesset, why? Because it's Macomb arena. Now, I suspect there's a connection between these two statements, the first one says that if you leave someone alone in the Babaita Knesset, by himself, your te phila is ripped up, and the shrinna leaves Israel. The second statement says Macomb shayeshrinna shantahit phila, phila should be done in the Baita Knesset, which is a Macombina, I think I suspect the two statements are connected, and it's not merely that you've messed up this Jews and phila by leaving him alone, giving him the shakes, he begins to imagine the enemy lurking behind, and if we can't ask. So that's a bad thing, Benadam d'Achabere you've sinned to him, you've heard him, just like you took his money, you've taken away his te phila. But why is this caused the shrinna to leave Israel? So I would like to suggest the following. The connection, as you said before, the connection between God and Israel is in the Baita Knesset, it's in te phila, but not just in te phila, it's in the Baita Knesset. Because what Mombina is really saying is, why is it important that people should acknowledge that God is the Creator? When Ben believes that when people acknowledge that God is the Creator of the world, they infect cement the relationship between God and the world. Because God's desire is that Shrinna Baita Ktonim, God desires that he should dwell in our midst. The Aq-type of all Baita Knesset is the Mishkan. We are sui mikdash, vishahantibitoham. God dwells in our midst when we make this house. This Mishkan, this mikdash, this Baita Knesset, which is a mikdash mat, a little bit, bait mikdash. That's where God, so to speak, dwells. That's where there is Shrinna, vishahantibitoham, and I should dwell in their midst. Shrinna means the dwelling, the indwelling of God, we call it the holy person. Why is it a bit Knesset? The dwelling of God. So, I've been Yaman explained, because it's Makom Minna. It's the place where human beings, where human souls make this statement of the Vambhan. You are our Creator. God created us whether we acknowledge it or not, but if we don't acknowledge it, then we don't, it's a fact that becomes divorced. But God dwells in our hearts if we make roofing, if we say, yes, that's what we are. You are our Creator and we are created by you. And that's our relationship. That's our relationship that relationship really exists psychologically, metaphysically, spiritually, and God is there. If you walk out of a Baita Knesset, you've finished having this Jew remains in the Baita Knesset. I think the first step that Yaman is saying is not merely that you're interfering with his kavana, but you're also ignoring the fact that as long as he davens, God is there. So, when you walk out of the Baita Knesset, leaving him alone, you're working out on God. You're saying, God is not, I finished averaging, so my meaning with God is over. God departs, I depart. He goes home, I go home. And this Jew remains there alone. His God is not my God. The God to whom he is speaking has no connection to me. And that's why I think, as Yaman said, go away with Shrinash, because even though you daven't, you're not leaving a connection to God. It's not enough to say God created me once a day. You should be saying it all the time, because we don't say it all the time. You say it when you daven, but it's a truism which you acknowledge all the time in one way or another. In fact, that matters a whole long list of ways in which we acknowledge this, but the explicit ways by davening. But if you walk out of Shul, leaving him to speak to God on his own, then you're saying, apparently, the Shrinash is left. I can leave because the Shrinash is left. And if you think the Shrinash is left, and in fact, you are pushing the Shrinash away, because the Shrinash is found here when we say you are our Creator. And if we think that we've finished saying that it's all over, then it really is all over. So one, you interfere with his Tfilah, as the Vishanam explained. And two, you're really interfering with your own Tfilah. You're making your own Tfilah worthless. We rip up your Tfilah in your face, because you said it for five minutes, but you don't believe it, the five minutes said it's over. And two, if you haven't davened, and he hasn't davened, and this vidknesset becomes an empty, an empty shell. People can't daven't it. You don't think that one should spend more time there than is the minimum necessary. Even though God is still there listening to his Tfilah, you've worked out on God, then the vidknesset is no longer my kong vina. And the Shrinash vidkham has been, has been ruined. You've not only hurt, injured your fellow man's Tfilah, you've injured the Assulimiktash. You've undermined the nature of the vidknesset, which was a makkong vina, meaning a place of public meaning with God, not merely a place of Tfilah, where the individual can speak to God, but a place where God is found because he's acknowledged publicly. You're saying, no, I daven't he daven't, I daven't myself, he daven'ts for himself. If you undermine the nature of the public meaning of man with God, you also undermine God's presence in the world. And so if we take these two statements together, we have the following understanding of what a vidknesset is. A vidknesset is not merely a comfortable environment in which to daven. It's not merely a place where there's no one that calls us, you could find a safe atava. It's not merely a place where someone has bothered to make sure there's a lot of cid to him, in case you don't have one in your house. It's not only a place where there'll be nine other Jews on the timetable, and if you're never with a minion, which has value in and of itself, which we haven't mentioned today, what's the value of davening with siba? Neither one of these statements talks about davening with siba. The first one explicitly, the only two Jews initial. And the second one he says, daven't you sure, doesn't mention anybody else there. But a vidknesset is a place which is a permanent testimony of what Fila is an explicit testimony. Fila is a testimony that we are creatures and God is our Creator. That testimony becomes the fulfillment of the closeness of the presence of God. The vidknesset is a physical expression, a permanent, so to speak, a monument to the fact that Jews come there and daven. And therefore, one should daven there or not elsewhere. And two, when someone is davening, there is an attraction for me to remain at his side. And in fact, it was thought that I quoted before where Beynold Times said that it's only about the danger at night. But the vid, the Beynold Times nephew, wasn't so convinced. Vahriha Yama Ahreo Tfilat al Tfila on a regular basis would lengthen and delay his Tfila not because he had a lot of Kavana, not because he naturally daven slowly, but he kept davening until every other Jew would laugh. The vid was the last Jew to leave the shul. And in fact, explicitly against would have been understood if while he was davening someone came in. He came in after the vid was very well into his Tfila. So, he couldn't stretch out his Tfila. Ha Yama Ahreon Bosep, he would take a safer and learn for a while. Until everyone else had finished and it was thought concludes, vin na ehr, lachmir af anu. It's appropriate, it's beautiful. If all of us would have this hummer to wait and to all leave shul together. But not leave so long as someone is davening, you walk out, you're walking out, not on him. I think this is the explanation. You're not just merely walking out on him, but you're walking out on the Shrinna. And to walk out on the Shrinna, one is a little bit. You walk out on the Shrinna, so the Shrinna also works out on us. And now, for the Harakhayomit. We started talking yesterday about the kadusha. The Ramah, it's like the Shrinna Ruh, says, adds the following things about kadusha. Vyesh risa a na imamaram vishash on wim kadusha. First thing the Ramah says, one should, he doesn't say one has to him, it's a good thing. You should, one should, raise one eyes towards the sky, one saying kadusha. Vyshain, number a second minag halacha of saying kadusha, mina anim gufan, one shakes one's body, binosinoto, you raise it, minagarats, one should raise one's body off the ground. Vyh, anid a burb emsa tusha, one should not talk to him, tusha. And finally, misha amal kvauk tusha, bada ba takh nasa tumat satsiboh, if you have said tusha but you're walking to shore, second minion, you hear them saying tusha, you should answer tusha with her. Okay, the first Harakhay here is to raise one eyes, one saying tusha, this is quoted by the two, it's based on a medrash, a medrash states that, while saying tusha, kashpohu faces amisa, amisa faces the kadashpohu. And he says, tell the Jews when they say kadosh, kadosh, suh, ani haim darakhiya knegid beit vilatrem. Wish aashe temmohim lefanai kadosh. tusha, ani haim darabol ami botosh, aashe ani haim dushot leinai vinai, vibitot vinai haim, wish aashe temmohim lefanai kadosh. Shaqala yotim i pihm botosh aas, suhdav ole lefanai karechnikarach, it's a very, very beautiful statement. God says, look up to the sky, to the source of yot vila, when you say kadosh kadosh kadosh, because God says, I have no greater enjoyment in my world, pleasure for my world, than the hour, when your eyes are to my eyes and my eyes, look at your eyes and you are saying kadosh kadosh kadosh, for your voice comes out of your mouth and it is arranged and arises before me like reyach niqhah, like the scent of the altar. Okay based on this medrash, the tour says, ani mamapaskins, one should look up, it's important to realize the explicit statement here, there's a lakah that when you dab in, your eyes should be looking down, s'morese one looks down, but kushari says, one, one, one looks up. If I could just take a minute to say what I think the reason is, it's because tfilah you're asking something of God. Tfilah, the explicit posture of tfilah as the demura states and the phlamic bed, is an eved, a slave, a servant who's requesting something of his master, so he casts his eyes down, marasthi in abashment, and asks the master to give him something which he doesn't deserve. kadoshah is really the opposite, in tushah we are sanctifying God, we are causing God's name to be sanctified, so to speak we're granting God something, and at that point you're not the equal of God, but the moral of tushah is the angels, the first tukim of tushah are learned from visions of Yishayah when you're asking what the angels, the heavenly hosts, say in the kingdom of God, so at that point you should be looking right up with God because you're speaking, you're not asking something from him, you're singing to him, and the tushah of God and the tushah of Israel are being merged at that point, that's the pro-savaha that the wa mab brings down here, sakadah wa hai says, you shake your bodies and raise them up into the air, this is based on a different marriage, it's a tanhuma, the pro-suk says about the angels, the very same angels who say, tushah, it's the pasukinir haskam, that they have six wings, which time you offer, two of the wings of the angels are used not to fly, the siktah says, the tanhuma, excuse me, says, mikantik nukha kamim, lo uf fadam When you say kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh kiddosh also to the other two. So, again, the matrix speaks specifically of Kaddash Kaddash, Kaddash Kaddash. I mean, at the beginning of Tuzha, but it's normally done to that signal as well. I think most people do it three times, on Kaddash, on Kaddash, on Kaddash and also on, and also on Ymir. So, again, both of these statements of the Rama are telling us what Kaddash is, Kaddash is, you are an angel. It's the opposite of Tfilah. So, let's say you are an abject slave. In Kaddash, you are an angel, you are part of the heavenly host with surrounds, with surrounds God. The other two are the hout, end of the web, ends of Tusha, it's a sur to talk during Tusha, which you might think that it's not a very schmanesser, it's, there's no hebsak, it's in proper to speak. You're singing the praises of God, you have nothing else to talk about. And too, he says, if you come in, it's not merely a kravat to Daven, and Tusha is part of Davening. Anyone who walks in, and here's Tusha should join. Again, it's the same reason. It's not abhach in, in schmanesser. If you walk into the schmanesser, you don't say schmanesser again. But Tusha is the Kaddash at Ashan. It's a sanctification of God. It's inconceivable that this Hebrew would be engaged in this, and you would do something else. If a wife walks in the shore and hears Tusha, one says that again. Anyone who's davened by the cocktail or in a similar situation, you can hear Tusha open over again, and it becomes times a problem. So, the post can discuss whether or not one can somehow get out of this obligation that Davenmah is mentioning of us. In certain situations, you'll be saying Tusha for hours on end. But I know it's not hard, in terms of itself, it is passed by Davenmah. If you happen to hear an extra Tusha, someone stops or one's doing, and one joins at Sibor, the opportunity to sanctify God's name in public, should not be ignored. That's it for today. You've been listening to the shear on Ikhod, Ikhod, Halaqaba, Agadah, and the daily Halaqah, Yomit, and you've been listening to KMTT. The Tower part has to be Shilat Haaretzian. This is as a big question you call to the Bukata Torah, Ikhseon. Umei Ikhseon. We'll be back tomorrow, with the Shilat in Poshatah Shavua, to Poshat Vamidba. [BLANK_AUDIO]