KMTT - the Torah Podcast
KMTT - Berachot #02
KMTT - Berachot #02, by Rav Ezra Bick
It's Wednesday, Yud t'etbir, 34 days in the Ume, and this is KMTT, Kimi Chion, Tetsay Tarah, and this is Ezra Beck. Today's year, I will be given to this year, the weekly share on halakhab agadayim sakhate burahat. Today's topic, I'd like to discuss a few ma amorim. There will be different sources that deal with, if we gave them one topic, we would say sukhate is ima. But that, whether that's true or not, we'll see in the, in the show itself. Would we co-op sukhate is ima? First, gammabar, I quote, is an daf dala da mudbet in brokhot. Amar, rabi, arazar, ramar, rabi, a binah. Carla, umer, tila de da vid, bechol yon, shadosh, pamin, one who says, tila de da vid, that's what we call ashweh. Tila de da vid is the chapter that begins tila de da vid. In ayat philat, in ayat philat, in ayat philat, in ayat philat, in ayat philat, we add tobsukhim before that, tobsukhim, which begin asherayosh vivitecha, and asherayah am. The rest of the parak is tila de da vidah ramimcha till tilaat. Carla, umer, tila de da vid, he who says, tila de da vid, every day, three times, muftak loshu benolamabar. He is gammanteed, a place in the world to come. There is a gear, sir, there's another version of the gammabar, which shadosh, pamin, three times is not up here. According to the rash, it's he who says tila de vid every day. In an algammabar, it says, he who says it three times, rashi says, y3, kineged at philat. Rashi says that there are three philat a day, and therefore tila de david is also three times, three times every day. Now, of course, rashi is aware of the fact that we don't say it in the three philat. Rashi says, parallah, kineged, shadosh, twizah, because as it turns out, we all know that we say, ashri, twice, nshah, kineged, once in minha. And not once in shah, kineged, once in minha, and once in vavid. So we'll try to come back to that in a little while. Dungwa asks, my time. What's so special? Why is saying tila de david is three or one time a day? Why does this give you a place in the world to come? Why? What's so special about this particular chapter in tihilim? Eilim, mishum, da atya ba alifvet, perhaps you'll say, because it's based on the alifvet. The verses in this chapter are structured in the state of the alifvet. What's so special about that? I don't know. That's what the verse says. Maybe having the alifvet is the thing which is so special about this chapter. Namah, ashri, tmimidar, atya batamnyaapun. That's true, though, instead of saying tila de david, you should say peric kofutetintiim. The peric that begins ashri, tmimidar, which is eight alifvetim. You see, alifvet eight times, each letter has eight, appears eight times, or eight alifs, eight bets, eight gimmels. So tihilim, beret? Eilim, mishum, da atya batamnyaapun, the reason why is because this chapter, tila de vid, has the peric kofutetyaapun, etya batamnyaapun, must be ala hul hairat sound, you open up your hand, and provide, and satisfy, all living things with your will. Apparently, that's a very special peric kofut, and that's the reason why it should be said every day. And you should say the chapter, the chapter of the hodus, the chapter of the hodus, hodus ashem kitavkyo lnokasto, kitavkyo lnokasto, which we do say on shabbat in the morning of Sukhirizim, of a night every day. Why? Tihil beinotain lnokobassad, end of that chapter, you have, next to the last verse is, he gives bread to all flesh, kilo lnokasto. And then we show them the itbaitati, so the first conclusion is, what's so special about the vid has both those points, it's both an alif bat, and it has a peric kofut that talks about providing food to all living things, but ekh et ya dekh, uma's vid ala hairat. Okay, that's the end of this verse. Notice, it doesn't say that you should say this before davening. It doesn't connect with the davening at all. So, you should say it every single day. If the version is correct, that appears in our camarot, which actually has, to say three times a day, so there's a hint that I suddenly do with tphila, because you know that the three tphila today has actually pointed out, but even then, it's no more than a hint, and frankly, the rashe's girosa, the rashe's version, is you say it once a day, there's nothing to do with tphila, it says you should say this every single day, I still would like to understand what's so special about it. You're going to have to think about it's vaisal, it's a special, it's an ala pet, and it's potech, what's so special about that. But again, the context here has nothing in particular to do with tphila. The riff did not understand it that way. The riff quotes this camarot not here in the first paragraph of the rashe, but later on the fifth paragraph of the rashe. And the context there, if he says the riff and stands it, is what we call Sukhaid is ima. Give me a second while I turn the pages of my camarot. Here we are. The riff quotes a camarot, he's there in the fifth paragraph of a haltaflamid bet. And the camarot says the following, daras rabi simlai, rabi simlai, it's a following statement. The olam is sadir adam shivahoshan makombi akhakahit palev, a person should first, I'm translating literally, arrange, order the praise of God. He said, you should say praise of God, he says, the word is yisadir. He should arrange, organize, order the praise of God, and then, and only then, should he pray. Minal alan, how do we know this from Hasar Abenu, dechtiv. And Hasar Abenu came before God, and he had a request. He pleaded for something. The essence of tphila, what he wanted, he wanted to God that God should allow him to crossed the Jordan into Eretishwam, beginning of a shadwah atranan, what does it say? First he said, "Hascha'a'a me'lok'im, matar, hilot'a, ra'a'a ta'at'a'at'a'at'a'at'a'at'a'at'a'at'a'at'a'at'a'at'a'at'a'at'a'at'a'at'a'at'a'at'a'at'a'at'a'at'a'at'a'at'a'at'a'at'a'at'a'at'a'at'a'at'a'at'a'at'a'at'a'at'a'at'a'at'a'at'a'at'a'at'a'at'a'at'a'at'a' He said, and then it says, and then it says, and then it says, please let me cross over the river and show me the good land, the land of Eretishwam. So you see that the proper way to daven is first to arrange the praise of God, share me, kel, wa shamayu wa arat, sashayah, sashayah, sashayah, sashayah, sashayah, sashayah, bhu wa taqah, who is like you, in all the heavens and the earth who can do great deeds and actions, and only afterwards ask for that that you want to ask. So that's the gamah and the flamid bet, to which the we have to meet the appends, we've got seen in the paraktama, and also in the first parakt. I just remembered something which I didn't quote then. Ananda dasabaravina, kalomit yalal deviv bhu hao yam shalosh pamim, wa taqah, losh wen onamabar, periy, pamid yaliv tins, it's a similar statement that when we, as I said, you should say, t'ilal deviv every single day, once or three times, deviv skis, is three times. And then if it adds a third gamahra, we've got seen in the parakt called kit faya kaldush, i sikmahra, i misecha kchabat, nair bin embe rahat, misecha kchabat, daf kurfid hrat, amud bet, amar abiyosi, yahay, het, im gomare, haleil bhuoliyom. Abiyosi said, halavai, word that, my portion be with those who finish haleil every day, digma asks, amar abiyos, haleil bhuoliyomare, raizimahhaleil, if you're not allowed to say haleil, what we call haleil every day, one who says haleil on a daily basis is, is blaspheming. Why? Think about it, maybe we'll get back to it later on, but it's not a good thing. So, the man says, kikah amalina abiyosi khaleil sikmahra. He answered, I don't mean gomare haleil, those who finish haleil, I don't mean haleil, which you call haleil. I mean, what we call abiyosi khaleil sikmahra. In our version of the gmahra, in shabbat, that's all it says. It says, kikah amarina abiyosi khaleil is in ra, end of comment, evith, apparently it had a different khaleil. You know, it explains what is sikmahra is in ra. Amun and my new, what is sikmahra is in ra, miti hilalidavid, aat khaleil ishamatarelka, phanti lalidavid, the chapter teilim that we refer to, until the end of teilim. It makes sense, gomare haleil, those who finish haleil. Why is it called those who finish haleil? They finish sefati lim. The last six chapters of sefati lim is teilalidavid, and the five haleilukas, what we call sukiddismah, and you get to the end of sefati lim. The different continues, on his own, vith, the kinu rabbananda, mirab, rachamikah mib, rachamibatrayu. He says, you say these six chapters every day, and then has now added a bhracha before, and bhracha mah, and bhracha. After, as you should have bhracha, in other words, the wif is described in sukiddismah. So, according to the wif, all three mamarem, all three statements, the one on the gomare in daf, daladamud beth, kolomirthi lalidavid bhol yomarese ben olamba ba, and the gomareanda flammid bethamatarelaf, lulamisadir, adam, shvakhav, shvakhosha amakom, rachakahikit paleil, and the gomare in shabbat, yhechalki imgomayah, lalala, all refer to the same thing. The all refer to what we co-opsecate this in, not saying certain chapters of tihilim before davaning, and those chapters are tihlalidavid, as mentioned in the gomare in daf dalid, plus the other chapters that come after it as hinted at in the gomare in shabbat. In other words, according to the wif, you really have one idea, but it's been split up into three different statements, each of which tells us something. The gomareanda dalidamud beth tells us that ashre is a crucial chapter here, because of the pasekah potekhe tihdecha and the elephant. The gomareanda flammid beth tells us that all this is meant to be an introduction or a preliminary to tihilah. Yisadir shvakhav, bhahakahikit paleil, and gomare in shabbat tells you that not just ashre but also complete it, keep going. Say ashre and then complete tihilim, how do you complete tihilim? You say the next five chapters, which helps you reach, it brings you to the end of the book of dihilim. So, according to the wif, we have one basic idea here, that the proper way to dafdihin is to have shvah, and then, and then a request. If that is true, why is the ultimate shvah, the ultimate praise of God, potekhe at yadircha must be the chai ratsa on the end. It was obvious that many things the one could praise God about, but our daily tihilah is basically the God should sustain us. And therefore, the praise, which is a preliminary to the request, give me what I need is, he gives everybody what they need, potekhe at yadircha must be the whole chai ratsa on, it's such as food, it's potekhe at yadircha, God opens up his hand and gives to each what that creature or creatures need. Having said that, pasev, you can now dafdihin. Having said that, God does that, it makes sense. Now you say, okay, so give me what I need. So, the idea that one should praise God with the praise that is relevant to the request. In order to have a good request, you say, you can do x, I want you to do x. So, basically, tihilah is, give me what I need, it's our need. So, rakhav shadadam, the language of chazal, the needs of man, potekhe at yadircha is the ultimate pursuit which describes one's needs. As an aside, what's so special about the aliph bit? So, the simple answer is that if you want to describe something fully, so if you use all the letters of the alphabet, you've done the best you can, it means all different aspects. It's the heart of tihilah dafdihi is potekhe at yadircha, but you've expressed God by saying your praise from aliph to bat, from aliph to tafd, excuse me, you know what I'm saying, these are all the praise that I could possibly say, even though you can't say all the praises. There's no limit, but by using one pasuk aliph, bat, gimodalid, tihilah, you try to fill out all possible aspects, or you've addressed it in every possible way. With the heart remains potekhe at yadircha, ummazbihalokhokhiratso. They're all more complicated and deeper explanations of this, I'll mention one, which I think is actually said by a lot of people in different ways. It's sort of hinted at in the in the masha, but expressed very beautifully by maranarafkukh in the anayah. He says a little bit different, he says the aliph bit, the letters of the Hebrew language, means toba. In other words, letters means words, and words means the words of God, and the words of God is toba. So one one says aliph bit, one one says the aliph bit in the morning, use a pack of tin, one says the aliph bit in the morning, you're exposing yourself, you're filling yourself with the spiritual and intellectual content, which is toba, but that's not enough for a person to serve God. So God person also has to have physical, his physical needs satisfied, because if they're not satisfied, then as as as intellectual and spiritual level he is on, he's not going to be able to uh to operate. Even if he's missing a little bit, if he's hungry, he'll be bothered by it, he won't be able to concentrate, then if he's missing a lot he'll simply be starving. And so therefore before when davens, before when comes close to God, one uh tries to to one expose oneself, fill oneself with the power of Torah, through the letters of the aliph bit, and secondly one says, "Potar peti adecha," doesn't mean you eat, you know, I'll eat it before you daven, but you express your confidence that God will provide for all, and if you have confidence, if you have betachan, like God will provide, you may won't be bothered by the fear that you may not have everything that you wish to have in the future. Okay, but this as I said was based on the understanding of the riff, that all of these three things, all the same ones, ashre, and gomere, tilim bacholion, are a preliminary toot phila. If we look, for instance, in the vambam, we get a very different picture. The vambam in the first parek of yorot phila, I'm emphasizing that, parek aliphadacha bet, a very, very beginning of yorot phila, the vambam is describing the mitzvah, min hat Torah to daven every day, before chazal wrote what you have to say exactly, there is no nusoch yet fit phila, there are no times fit phila, there is no number of how many times you have to daven, just you have to daven, mitzvah, to say that parek aliphadacha bet, the vambam says, how do you do this mitzvah, mitzvah, zu, kahru, this is what mitzvah looks like, shi hai adam mitranen, un mitpaleil bacholion, the person should plead and pray every day, un magigitvah, When he says the praise of God, "Beachachach shall elsachab," and afterwards he requests his own needs. "Shahut sa lech lehme beachachah, obitrinah." "Beachachach no tain shalapot de ala shamallatavashi shbir ala kalakalapikachach." And afterwards he thanks and praises God for what God has given him. Now Zavamim says the media right of this, the structure of Davening. First, praise of God, then request and then praise and thanks. Doesn't mention ashtray here. Doesn't mention Tila de David. Doesn't mention Gomel Halal. He says, "The structure of Tfilah is praise, request and thanks." This is based on a gmara. Andaflamid bat, the same that we had before. Where the gmara describes the three parts of Schmonesser, as being first a person approaches God. Shaddosh Rishannott, ish and Sayyad, and ish and Shaddosh Ahranott. Amarah Rishannott, the three first bhachot. Domel Hevich miseder shaevach, lift naira baum. A vort, guru vort and kudushad. The first three bhachot of Schmonesser are like a servant who arranges the praise of his master. And Sayyad, the middle bhachot, the middle thirteen bhachot, Domel Hevich mervachish prasmera baum is like a servant who requests a reward or a portion from his master. Ahranott, the last bhachot, let's say, modim and shalom, Domel Hevich mikabel prasmera baum. One who's already gotten a portion and he takes his leave of his master and then he goes. That's followed by Vahf Simlai saying, lo lami sadhara dhammish bhachoshamakamakakakakakakakapala. First they shaevach and then Sayyad, and then Dhammisham. So Dhammam understands the statement of Vahf Simlai to have praise and then feeler as being internal to Shmonesseray. Not just look at this in Vahf and then Shmonesseray, but in Shmonesseray have bhachot of Shaver and have bhachot of request. And a third part have bhachot, which is called in the bhachot. Nifthab holekhlo, taking one's leave, mam says that shaevach bhachot diah, that's praise and thank, thanksgiving for all the good which he has given each person. So this has nothing to do with Ashein. Nothing to do with Sukkay, this is in Vahf. Nothing to do with chapters of Thilim. The internal structure of Thilah is, praise and then request and this is what Moshebhenu did in fact. Where is the Ramam being Sukkay, this is in Vahf. He brings it much, much later in Ahlachot. In, after Ramam is described, what is Thilah and what Thilah consists of and the laws of Thilah is basically finished the laws of Shmonesseray. The Ramam has a chapter which deals with other things you say every day. Then on the side connected to Thilah, he starts with Bukhata Shahra. He has Bukhata Torah. We say those things are in the morning but they're not really connected to Thilah. There are different bhachot when a person wakes up in the morning, he has to make a bhachata in fact that he woke up. When he washed his hand, he needs to make a bhacham and he washed his hands. When he puts on clothing, he makes a bhachata and the fact that God gave him clothing. So Ramam quotes all of the bhachot, "Parekzayin, a bhachal, it's bad, it's bad, it's bad, it's bad, it's bad, it's bad." "Halaqayyud is Bukhata Torah, Ramam says every day to make a bhachata Torah." And then in Ahlachah, Yudbat Ramam says, "Hush bhachocha chahmeim, the shippachocha chahmeim." "The sages praised, the misha korazimirot misefati lim bhachol yon vyom, mitilaladavid at safasefah." The sages praised one who says every day, songs firm the book of Thilah, firm Thilaladavid to the end of the book. So this is obviously a quote of the gmarin shabbat, I'm not a biose, he haikalki, if Ramam says, "The sages praised, what's he haikalki?" You didn't say you have to do it, you didn't say you should do it, he said, "It's a wonderful thing, Halaqayyud, I should be a person like that." So all he's doing is praising this, Ramam says, "Bhachocha chahmeim namisha korazimirot misefati lim bhachol yom, mitilaladavid at safasefah." As I pointed out, this little dude was a preliminary to Davening, every day you should say 18 bhachocha chahme, every day you should say 2 or 3 bhachocha tara, because it's appropriate to do this every day and every day you should say 5 or 6 chapters from safati lim. The Ramam then continues like the riff that there's a bhachah before and then a bhachah afterwards. And afterwards he says you say kriachmah, doesn't mention Davening. Ramam has two different Halaqat, one is that the structure of Tfilah is praising request. That's fulfilled by saying avot, gugot and ktushah, followed by the middle bhachocha tara, tachonin, etc. There's another rachadir, every day, bhachol yom, you should say, "It's nice to say, it's a good thing, it's a wonderful thing to say." Tila the David until the end of safati lim. I think that according to the Ramam, you have two different ideas present here. One is, as we said, the structure of Tfilah. This would have, should we relate it to understanding, that Tfilah in Khazal is a very formal exercise. So it goes against the more modern feeling of the Daven is to go and pour your heart out to God. Khazal understood Tfilah as being an audience with the king. The gmah I quote on the flammed bed, k'e'e'e'e'e'e'e'e'ed'lif, nay'e'e'e'e'e'e'e'e'e'e'e'e'e'e'e'e'e'e'e'e'e'e'e'. The whole metaphor in Khazal is a servant and his master. Or in stronger terms, a servant and his king. And the way one speaks to a king is you're granted an audience. An audience has certain formal rules and the way to do it is, one of those formal rules is you don't begin by saying, 'Hey, I need this, give it to me.' You addressed the king by saying your majesty, you are a great king. Atach, he wrote, ala, lotat abduchah, god l'chah, viet yat hahazaka, as no shabenu addressed God when he dar. That's the structure of Shmana sashmana. So he's standing before the king, you don't just pour it all out, you father a formula. And the formula is, as the Wamam says in Parak al-Pala Khabat, shabach bakah shabaha hodeya, praise, request and thanks. Or at the Ghasisamatamatabat, you approach your master, you request from your master and you take your leave from your master. Taking leave is also a formal thing. You take three steps and you leave the presence of God. The idea expressed in Tila the David in Ashreya has nothing to do with that. There is an internal idea of something that a person has to say to himself. Every day a person should say to you, lotat abduvid and perhaps finish to hear them. And the gmurandaf dawat says why? Because you have alifat and you have poter at yadirah. And I think that here, the idea in the Wamamam has to be understood independent of davening. There's nothing to do with davening. It has to do with a person and should understand what is he doing in this world. And then we can understand, excuse me, then we can understand the conclusion. One who does this merits the world to come. Remember, last week I pointed out, Vabiyyana's question about smhud ghulalit philay. It's good to put ghulalit philay. Why do you get alamabah? And he had to give a special answer. So here the gmurandaf dawat doesn't ask that question. And the bibineer doesn't ask that question. But I'm asking the question. What's so special about Ashreya that for that one gets to alamabah? I think the answer is what the gmurra says. What the gmurra says. Puttayach et yadakhah omazbiyyalah hok hai rachan. It's helping us understand what we're doing in this world. Because the world is a place of lack. It's a place where you don't have a full spiritual existence. You don't have a full physical existence. So a person asks, what am I doing here? I should be in the next world. I should be in a spiritual world. And that's a very, very good question. It has a long answer about that. But a person every day should realize that this world and the next world are not divorced. It's not that the next world is a spiritual world. And this world is the world you do anything you want. Because you're in exile from the world. The Greeks, specifically the Stoics, had an idea that the soul is in exile in the physical world. Exiles suddenly that you just hope to overcome. There's a saying attributed to Pythagoras, who we're familiar with Mofo's work in mathematics. Pythagoras had a joke that the world, the body, the human body, the physical body, Soma in Greek, is a prison, Suma in Greek. Soul is imprisoned in the body. And I think what Casado is saying, is it a person who says they put their their their their their their own God is present in the world. God, everything that happens in this world is God's hand. You're not far in exile from God's presence, you're in God's presence, because otherwise you're nothing to eat. Every bit of food, every oxygen that comes into your body is put their their God gives every single living thing, their sustenance. And therefore, this for the next world are not two different opposites kind of existence. It is, as we say, one is a preliminary for the second. And what it doesn't inculcate us into his existence, into his mentality, into his cognizance, is not going to make it to the next world. Because the way the key to the next world, of course, is how you live in this world. Living in this world, you should understand that you're in God's hand, and you'll be receiving everything from him. And therefore, you serve him, and you pave the way for yourself to reach, to reach Olamaba. I think it's also the connection between the alif bet in the potek, a little different exploration than what I said before. God gives each person each existing thing, their sustenance, whatever they need. He opens up his hand, he opens up his hand in the heavens and pours it down into this world. And that's not just one thing, it's not just fruits, it's not just vegetables. It's alif to bet every single possible topic is coming from God. This world is God's grace, God's chesed, God's kindness, God's goodness. That's what this world consists of. And if you realize that that's where you're living, you're living surrounded and engulfed in God's goodness, then your whole attitude towards this world, and therefore the next world, is a different attitude. It's not part of Tfilah, it's part of existence. Kala Omer Thilal David Bukhoyom, as the Vashshir. Now it's true that our gifts is Shalosh Pamin. Vayom. The Vambam does not have Shalosh Pamin. He says Bukhoyom Vayom. But the gifts of Rashi and the riff, as we have in the riff, is three times a day. That does seem to be a hint at Tfilah. Not a very strong hint. So I think the Vambam is still okay. You should say three times, just like one thousand three times. Why is one of them in three times? Because air and bulk of it is all I am. The day has three different parts of it. And you have to get it coming and going, morning, afternoon and evening. So maybe you have to say it a lot of it three times so that you should realize that when you wake up and go into the world, that's God's goodness. When you take a minute out in the afternoon to reflect on what you've accomplished, that's God's goodness. Before you got a sip, it's also God's goodness. On the other hand, we know what the minute is, the way we've arranged it three times. Because we don't say it three different times a day, but we say twice in Shaka with once in the early, before Tfilah, once after Tfilah, and in Mincha before Tfilah. Haraka the Myser, what we learned today, has ramifications. If Sukhid is in there, is based on the Gmanga in Daf Dalid, as the riff claims, even though the words Kedismar do not appear there. And the Gmanga in Shabbat says, "Tilah David al-Sophah saifah." But the Gmanga of Dalid focuses on Tilah David and focuses on Potehehehehehehe. On this basis the postkins say that if one doesn't have time to say all six chapters, you can't show late. You want to dive in with Sibu. The Sibu is very up to Barghum. So you're supposed to skip Sukhid as a member. You have a little bit of time, so what's the minimum one should say? So the minimum minimum, the very least one can say instead of Sukhid is in there is, what's the most important? Because for the Gmanga of Daf Dalid, that's the crucial line. But more is ashri. Since that's all that's mentioned in Nigmanga in Daf Dalid as opposed to the Gmanga in Shabbat. One final point, the Gmanga in Shabbat, where Belsi said, "Yehikal ki imgomrei halleluh." The Gmanga thought halleluh meant halleluh and said, "You know, I want to say halleluh day." Someone says, "Halleluh day is makhareif ummigah daf." He's blaspheming. The answer is Sukhid is in there. What's the difference? Why is saying halleluh everyday terrible? And saying ashri and the rest of those chapters, wonderful. I want to say one explanation. There's one explanation that's found in a banana yona in the 5th parak of Bahad. I'd like to skip that one morning out of time. I'm going to skip that explanation. I want to say a different explanation. Halleluh is said for God's miraculous, great, redemptive actions. The original halleluh was said when the Jews crossed the sea. Gmamaym Sahim says, "They said halleluh. God split the red sea. Yatra, hahaza ka." And they said halleluh. And similarly, one says halleluh on being redeemed from great saver or on yom tovim. So, halleluh is said on the extraordinary. To say halleluh everyday is blasphemy because you're trivializing God's wondrous and mighty earth-shaking activities. Halleluh is said. "Ashering, potayakreatyadaka" is the exact opposite. Someone who says "potayakreatyadaka" must build a harat song is not saying you're capable of doing amazing miracles. He's saying to God, "The most trivial little things of life is your hand opening up." And so that is appropriate every day. In fact, you have to say it every day. If you only say it once a week, what about the other days? Don't you realize that every breath you take is God giving you air, giving you oxygen? Every time you chew on a little bit, on the edge of a piece of bread, that's God giving you bread, not saying halleluh in the whole bazaar, kiwi olam hasta, the other option that could have been said, halleluh hadadol. The kiwi olam hasta was not saying leh in the whole bazaar. He gives bread to every single fresh kiwi olam hasta for all times is his grace and kindness. So what we call halleluh, the song, the bursting animal song over an extraordinary act of God's power, and we co-ops the kittazimah are exact opposites. One is the overflowing of the soul in response to the breaking of routine, by God breaking into history and changing the natural order, and the soul responds by singing, to poetry, to song, to shira, to halleluh. And the other thing is the daily recognition of the truth of mundane existence. That we live not on the basis of biology, not on the basis of agriculture, not on the basis of the physics and chemistry of oxidation. But we live because of the bountiful hand of God, which is expressed at all times, to all creatures, to everybody, everywhere, and in light of the riff, I would add, that's why it's especially relevant to the daily tphila, because when you pray to God, you could also ask it to save you for some great trouble. But the daily tphila, three times a day, every single day, is the prayer that God should give us everything that we need. Don't imagine that you're basically okay, you have food, you have oxygen, you have water, but once in a long time you have a very special problem, and you need God to save you from becoming plague of locust or an earthquake or something like that. No, no, you need God to ask for everything. And that's why you dove in three times a day. And therefore, the preliminary, too, the daily prayer is the daily recognition that everything has some God, and he, in fact, provides, and we depend on him and we trust in his daily beneficence. You've been listening to this year on brachaud, hala hababagadah, and I will conclude just with the hala haiomit for today. Back to the end of tphila, at the end of tphila, after you luratsal, and after all the kind it's on, you say, 'O sasholomimumumabu, we are sasholomalena.' The maras says, 'Expressive as follows, one finishes divining, one should take three steps back, as one leaves, notane shalom. He gives peace to his left, he gives peace to his right, and he bows to God.' Giving peace to your left and to your right, we do that by saying the persec, 'O sasholomimumumumabu, we are sasholomalena. What happens after you've taken those three steps backwards?' You don't return immediately to the place that you don't. The maras says that if someone returns immediately, they have a strong and vivid expression, ke ke ke leva shavel ke o, like a dog who returns to his vomit. Very vivid, very dramatic expression. You take these steps back, you stay where you are. The maras has two day-out how long that should be, either till the preferred opinion, till the khasen reaches kdushar, or till the khasen begins khasa rata shats. First, you may add that if there is no khasa rata shats, for instance, mariv, or if you dive in and be if you do it, so you should wait. The minimum amount of time that's called time to wait is ke ke le ke dala dama. The time it takes to walk four qubits, two meters, it's like two seconds. That was you, you don't run back right away. You've left God's presence. So if you really left God's presence, and therefore you don't just, it's not just supposed to walk, you're actually leaving something, so you spend a little bit of time where you are. What about after that? So, some post-confidence development says one may, after that period of time, take three steps forward. However, based on true weather of adverse, and this is the universal mimic, is that we insist on going back. When one says kaddusha, or the khasa, and when he repeats the khasa rata shat, he waits. But then you take those three steps back. And the virus explains because kaddusha is part of kaddusha. Now it's we say it in khasa rata shats, but it's still part of kaddusha rata shat. And therefore, should we send the presence of God? And therefore, you take three steps back, you wait a little bit, or till the khasa begins kaddusha rata shat, or preferably till the khasa reaches kaddusha. You stand still where you are. And then, in order to say kaddusha, when we turn to the presence of God, when we turn sushmana srai, we take the three steps forward back to the place in which you were. Some postmen think that one shouldn't even sit down. Let's say you're waiting for the khasa to repeat. It's a long time, and you're tired, you're old. Happens on rata, moshishani and kippa. Do you want to sit down? The language in the emposicum of the kamao was, who omeid, but omeid can mean one of two things. It means stand, or it can mean stand and not walk. Not stand and not sit, but stand and not walk. So the truth is, I think it's matter to sit, but it's preferable not to. If you have to, you may, the main thing is not to return immediately to where you are, but to stay in that place and wait until you're called back by the khasa to say kaddusha, and then one returns to the original place. During that time, they want to stand in back, so someone should not walk between you and where you were standing. Because you have to repeat these three steps, and he's sort of breaking it up. So one should sort of not, you should tell people not to take those steps, but the main thing is not to go back immediately, but to wait for the khasa to reach the point. Ava said, beginning smanessre, or kadusha, preferable is to wait for dusha, and only when he gets the dusha, then you take the three steps back, and you take dusha in the place of smanessre. That's it for today. You've been listening to KMTT, kimit sion, teceit tova, tamaroshio in poshata shavua, until then, kultov, verde hystamea. We should hear from you, you should hear from us. KMTT sion, teceit tova, ud varashim, mirushalaym. [BLANK_AUDIO]