Rabbi Aryeh Beer
Hilchos Tefilah Siman kuf chaf gimel part 2
>> Okay. We're in Semenkofra of Kimo, page 292. We started the Mr. Bora. I don't know how far we got. I think we're up to Sefkartan, Mr. Bora Sefkartan, Kimo, I think. Okay, this is important. The -- the -- the -- Mr. Bora tells us that when you step back the three steps, you don't start Osse Shalom till you've taken the three steps. Some people, they start right away when they walk backwards. It's wrong. It says, clearly, "lo kosse n Sefkartan, Kimo," "lo kosse n Sefkartan, Kimo," "lo kosse n Shomrim Osse Shalom," I mean, " Osse Shalom," " Osse Shalom beau Chipposi," you're not supposed to do it. The A'en-Nachalas is Cain. Okay. So that, usually when you're saying this when they say, people are careful, but they -- when those who are saying "kaddish" is the same den. "A'en-Nachalas se shomrim de kaddish," I mean, in the chazen or somebody who's saying "kaddish," they first have to step back the three steps, and then just like when Ennishman has a they bent about, the left to the right and center, you don't -- don't say " Osse Shalom," till you have -- till you have said -- taken the three steps. Okay. So here, he really means the kaddish, I think, maybe of the shir-sibur. After kaddish-sqaba, because that's going back on the schmun-esse, I think the same is, anytime, se kaddish. Okay. Now, the first bowing is a sad smallo. So why to your left? Shom M'spala -- Sefkartan dalid. Shom M'spala ro, a'en-Nachalas wokhir-schrinam wokhana. Shrin is opposite him. Smaller o'er them. So his left is Saad Yimino shalakur jbokhir, and for that reason, even somebody who is a lefty, like myself, so legabe the feet, moving the feet, you start with your weaker foot. So a righty will go with the left foot first, when it takes the three steps. Right? You left foot first. But a lefty to show that it's hard for him, you don't want to run away from davening, he'll use his right foot first. But when it comes to bowing, everybody's the same. You bow to your left because not you. The shrin is connecto. So it's connected to the right side of the screen. And then you say, "O se shalom v'imromov," and you turn to the right, "We are se shalom o'lainu," and Mr. Buhr points out. You do not say, "The locus shalom om'om o'lainu bakoliswale." "The acoliswale is already centered." We are se shalom v'imromov, we are se shalom o'lainu bakoliswale, you're facing center. Ela bakoliswale, what? Yes, you're bowing, yes, you're bowing. It actually depends, we discussed a little bit last night. According to the macabre and the Mr. Buhr does not bring a different shiitah, the whole thing is in a bow position. When you take the three sets back, you're ready, bow, right, and you just turn, right. But there is a minik, which is brought down, which is brought down in the, I said, from the safer a era of a bainu yoriness, depending at the end of the shari chuva, and it seems the macabreallom held that way, that you step back and then you go bow to the left and get up, bow to the right and get up, right, so that but that's the best way it doesn't bring you, you don't bring it at all. Okay, so that's the end of sif alif, let's see sif base. What's the reason why you can't say oy sif shalom v'imromov, because the oy sif shalom is after you, after you've taken leave, kabiyahu, then you bow. Okay, that's how it is, the oy sif shalom is a feeler after taking leave, maybe because you don't speak, maybe it's not right to say it feeler when you're bowing and taking your leave, you wait until you get, okay, and I don't remember if I saw clearly. Okay, now, this is a Allah, that's, okay, again, it's not always kept. The macabre says page 292, kufra of gimel sif base, v'imromov shakallu gimel sius. After he's taken the three steps back and he bowed, he did what he had to do, he has to stand there and wait, we're talking about the misspallelujah, we'll get to the sius were also, but for now, for the misspallelujah, yamod, you stay in your place below yachsalim komo and you don't return to your place where you were stood when you dabbened the smanesser and she had yach leach tibor le caducia, according to the macabre lechadrila, you have to wait till the hazzan is up to caducia and the macabre brings at least wait ulefocha hos a chia's tibor lech tibor leh spallo de kolrum, in other words, if you're a quick, you tend to dabbened quickly, you may be waiting a while, you know, you know that before you go back to your place, you have to at least wait till the hazzan starts, hazzar sashat. Well, if you're not going back to your place, that's a good question, to go back to your place you can, you want to know, can you go elsewhere, some say you could, just that... You want to go back to your place and name us? No, no, cannot do that, let me explain why, but I'm going to tell you a bit of a kiddush. There is a gimara in Yumat-afnungimu, there the gimara brings this halocha, right, of going back to Evid and Nifthar Mirabha, that's a gimara, in Masekha's Yumat. Now, there's a statement there by Rabmordiha, and he says, if somebody, I think it's Rabmordiha, if I can trouble maybe a Yumat Yumat, right, and there he says, and if you go back to your place, by the way, it's Keshela Kalev Hashav el Kiyom, very sharp, a lotion of gimara. Like a doob that vomited, and then after he runs away from the vomit, he goes back and he eats up the vomit, very, very gross, right, expression, do you know where you find that? Anybody know where you find that? It's a good test, right, good, it's the gimara about Viduri, a big maklakis, by the way. If you say, two years ago, you know you did a hait, and you haven't done it since, oh, sure, right, two years ago you were natural in the hait, and you haven't done it since then. Do you have to say Viduri again? So the vidachim keeper, obviously, he was on your mind, and he said Viduri, and he did chubah, and the abishter, let's say, forgave you. Now it's two years later, in bhoshashav, you've been clean, no problem. Do you still say Viduri for that avaver, a maklakis? A baby in the owner says, no, don't do it, there's a different sheet that says, yes, nagdi, summit, so what's the maklakis? So Rabani, I know you shouldn't do it, because it's like you're questioning, you know, ashram didn't really forgive you, you have to be mami in kapara, say so in a professional ramau, in Nirojama Kipura, somebody is not mami in the kapara vyum keeper, he's in big trouble. You may not have the kapara, you have to believe that Yomaki Purim is for kapara. That's 100%. No, it depends what type of reverend, but I know I have a kapara, I'm so good at it. Okay, so whatever, so we'll put it this way, whatever Viduri and on Yom Kipura two rows, you're accomplished. You don't have to do that again, yeah, you may continue to make gidori, i.e. the kare chubah, that's a lifetime job. But I'm saying, whatever, anyway, there the gomori uses susan expression, the opinion that in the gomori in Yom Kipura says you should not say Viduri again, uses this expression. Because why? Because it looks like, so now let me tell you what it looks like. If a person, this is the, I'm going to tell you momentarily why I'm saying this sushra. But if a person, let's say, did an abeira, right, let's say, let's say, we learned in the Mishtobur, the Mishtobur down, let's say, let's say, today during the day, a person was nipshra and abeira, maybe he wasn't honest in business, maybe he lied to somebody, I don't know, he did something wrong. So according to the Mishtobur, he should try at Mariv, right, says to Bhivi's father and say, tashm is sari, and it's always important if you're able to do tubur that same day. And the sushtobur brings that, because the nine time the shambal goes up, there's a dim judgement, if you don't tubur, you're in good shape. But anyway, so, now let's say, so he's doing the smaness, he's dawbin, please forgive me a sham, the dawbin. He steps, actually steps and walks right back to the place where he stood. So that looks like the following. If you have an appointment, let's say you had an appointment with the Vashishiva and you had something important to discuss with him, and you did, everything was fine, the appointment was over, you walk out the door and you ride away, you ride right back in. I thought we finished our conversation, it looks like that you didn't really finish. So when you took three steps back, taking the leave of the abeira, and you run right back, it's not the head it's to do. You just, in point, was over, you left, right, you said, and now you're coming right back in. Now, the problem is, let's say you came to the abeira and you said, please forgive me for this abeira, and then you run right back in. So it sounds like you, now you can ask him again. So it sounds like you didn't really do tubur, you can do that again. That's why you're running back in, right, if you're sincere, what are you running back in for? You're not going to do the abeira again. So it looks like you weren't really sincere the first time. Now why am I saying it that way, but that's what the Gamma in Yuma implies, that if you are misvada and you continue misvada, it sounds like you're still holding the abeira, you didn't leave it, haraia, you're saying video again. That's what it, according to that sheet, that's what it sounds like. In other words, I, I didn't disobeyra and you come back again and say, I did it. I mean, I thought you didn't, you weren't going to do it anymore. So it sounds like you're holding by the abeira and you know that, so you keep, keep being misvada, that's what it sounds like. Now why am I may mention this? Because it's important for this halocha and now let's see the Gamma in Yuma. So Yuma says, all the halochas we're learning here, it's very interesting, it really should be in brochus, it's not, it's in Yuma. Very interesting, why? I don't know, the Russian and the river in brochus, they don't bring it in Yuma. Anyway, it's kiddai to learn it by itself, it's just like this. Omera bileksandri, Omera bishubilebi, amis parlachshia, fseer, sholoch, fseer, slachorob, gah, acha, kah, yeetane sholob, okay, after the three steps. Omera bileksandri, kah, vin sholoch, sholoch, fseer, slachorob, hosom, y boylelele, make 'em. You gotta stand there. Mushor letam, y deniftham, y rabbo, imrozela, altar, dreimele, kele, shoshorob, keer. That's what Omera says in Yuma. Tanya namor, he amis pauchus, shosh, shosh, bileksandri, acha, yeetane sholom, primno, saqain, roil, sholoch, lo, his father. Now, wait. He didn't say he went back to his place. Careful. He says, "If you don't take the three steps," that's another very important thing. Big Moaz masha, if somebody just finishes dawgling, it doesn't take the three steps, right? Imloa saqain, roil, sholoch, lo, his father. Why? Because he didn't show the papa de rejeres at the end of Tila. And you papa de rejeres, you step back. Right? That's what it says. Shum, shmaya amu, shinoy sin sholomimimin, okay, that's, nah, nah. Why am I pointing this out? I'll just give this to Moaz. The caliph Shavar keo is a statement of Ramurha, an amazing thing. The Rajba, Chua's a Rajba simintoflamid vaud, the Rajba was asked a question. That the hazin in that shul, he took the three steps back. And then he started Khazoshat right away, didn't wait. And... Didn't go forward. He said. Well, he didn't go forward. No, he did, but he didn't wait. One, two. Maybe your bear could be even, he didn't take the three steps, but I don't think so. I don't think so. Anyway, he didn't wait. And so the shayo said they told him that the Rajba said it's okay, something like that. So he asked the Rajba, "The favor should you, Moaz, yet you have to wait." He was asking about the shots, but isn't what the Rajba answer is. No such Khumah. No such Khumah. We learned it, we learned over here, it says here, it's quoting Khumah. The Rajba says there was no such Khumah. So in the parish on the Rajba on the bottom, there is a shayel, obviously, knew there was such a Khumah. Diktokhe saiflim, most kiswoyan does not have this memory of a Murahai. Not there. So Rajba explains, what's a shot in this memory? He took it from the, this of Murahai was not an Amurah. He said, one of the Gyeonim, and he took it from the Gyeonimah about the person who says vidui, and repeats it, because he wanted to indicate it's the same type of a problem. And the Rajba explains, because in filer you ask for forgiveness. So if you come right back, right, you don't wait, it sounds like you're coming right back to ask again. So that's, anyway, that's what the Rajba says, wait. But, right, that's what the Rajba says. So it's interesting, so he says, don't bother the shots, don't bother, anyway, that's a Rajba. Now, so here it says, you don't go back, because the rif and the rosh do bring it. And if you look in the Gyeon, the Biagro, when he cites the mocha for this aloha, he says rif and rosh. You don't take him out, because the rif and the rosh, because they quote it, and they say these shirim, these shirim come from the rif and the rosh. Now, what's the shot in the shirim? So the answer is like this. If you're going back when the house says kedusha, we're going to learn, and according to the kabbalim, it's a very big onion, I don't know why, but that you should take kedusha in the place where you set the schmonesk, where you stood, when you set the schmonesk, and that's where you stand to say kedusha. It's like a hibur of the feeler, la hush, with the feeler satsibu. That's an onion, with a big onion. The kedusha is when you're joining the feeler satsibu. So you go back to your place, and now what's the shot? So you're not going back. It's not a sort of derelict, the reason you go back to your place is in order to say kedusha. Similarly, at least you wait till the house starts, then you reason the garden you're not going to your place is to be in your place to listen to the hazara satsibu. So there's a reason why you're returning. Once you have one of these two reasons, okay, you can go back to your place. But if nothing is going on, then you're supposed to wait. That's what he said. That's what comes out of you. Really in the gamara, the minimum to wait, and this is a lokha that the Rajba brings. The hazzam does have to wait. The nafkimim will be, if you have the hazzam and you dab and slow, and you finish Munessi, you know already the minion is waiting for you, right? So then you just wait till the hazzamis and you start the hazzamis and you don't have to wait any longer, right? What? Two, three seconds. Very little. And I'll tell you the truth. It's not even two, three seconds. Because if you dab and you own Munessi, and you say, "Ossi shalom," and then you say "The hazzam." You want to make the hazzamis and your hazzamis, according to some hazzamis, that counts. Because you're ready. You're ready to step back. You're ready to settle the hazzamis. See, you don't have to wait anymore. Just finish saying that, then you'll write back and start the hazzamis. Just say, "The hazzamis," because that already takes you three seconds. When you're going back with you, you're not saying... No, you're saying nothing. Zero. Zero. I just said you say zero. No. You do not talk when you take the three steps back. You... Oh, fuck. No, also not. You don't say anything. Well, you don't say anything. It's in the Hathila situation. What did I say to you, sir? What? In the morning, I said to you, sir. No, no, no, no. Wait, wait, wait. That's not these three steps. That's something else. The way they did. Yeah, wait, wait. That's not these three steps. Oh, they just said, "Go" for... Yeah, he meant... No. Oh, they have two of your last steps. Yeah, yeah, yeah. No, but these three steps are similar to these steps, but it's a different thing. That's his cabbos. Really, you don't really have to step through, but the meaning is yes to. When you approach... It's like vayigash. When you approach a sham, you take three steps forward. That's true. And I guess because of similar to this, they take three steps back and three steps forward. There, it doesn't say this a lot. There are a lot that we're worried about when you're stepping back. You don't say anything. Are you allowed to? Because there's something that happens you're allowed to? Yeah. What's the case? The middle stepping back, it's not. Can you show? I may. All right. All right. All right. That's a good point. I would say that if you have to answer Kurdish, what really you should do is stop. Answer Kurdish and then don't keep going. Just stop where you are because in Kedushi, we'll see how the mr. boy says it. But I'll call upon him, I'll call upon him. This is the two... These two are locusts. Now, the shots, look at Ramon now, but the shots, he's not waiting for a he, he is the husband. So he has to wait a few dollar numbers, which is, I said, about two, three seconds. Konji asks him, "Komer, please follow the kohura." Okay. Fine. And that, he says, "The chew is a rush." Okay. That which is true. That's what the writer says. It's enough. And really, the right world is enough really for everybody else too. But he was, he was worried about the haha. But hey, in your head, I'm his father. Yama be mokkum shikalupziyosov, wherever he finished taking with these steps, he waits there. Kishiyos there. Konji asks him, "Komer." Now, I'll tell you what he's talking about. Let's hear your home. Okay. Your home and your davening privately. So you also have to step back to three steps. When do you go back to your place? So since you're now waiting, there's no kazos or shots, right? And no kazos or shots, you're home. So then you wait till you look at the alamos and then you step forward. Now we'll see them Mr. Boris as a very Jewish about that. But that's what the remorse is because they, they're not kazos or shots, you're home. So yoghid, that's good enough. Now as you wait two, three seconds, you go back to your place. Now yoghid, I'm espoused as far as you're just doing the remark. Yoghid, you're espoused a little bit Tibor, but it seemed to be also credimishly a Tibor also, and it's a second alaghid. Also alaghis, a pun of lithi, wa achi, a shalim, shalim, a saim, shots, the philosophy. Now there's two reasons for this. One reason really, it shouldn't really matter, if you're standing and there's people davening behind you and you turn around, you're staring at their kabung. You're looking at them, right? So in a khanamif, they have the eyes closed and they won't see you. But if they're davening from the city, it's just, just, yeah, somebody's turning around. Right? If you'd be standing here and I'd turn around, it's just, it's just, it's just, it's just, it's a kabung. That's one reason given. Okay? That's one. That's one. What? You don't do something to sneer. You're not allowed. I'm looking at it as a minute. All right. So the hazan maybe has no choice if you have a good point. If you need to, I guess, try to, I guess you would be allowed to, but this is talking about a yahid. A yahid shim is palobitsibo, right? Also there's another reason which is very interesting. People will think you skipped. Everybody's still davening and this guy's turning around, he's looking around. So people think he's not really davening, he skipped. Now didn't they say, didn't they say you take the three steps? No, they didn't pay attention to that. When you turn around, they'll notice it. So it looks, it looks like you, you, you, you, you, you didn't really doubt when you're skipping. What am I telling you about the seat to someone behind you, so you can like, oh, that's a very good question. Okay. Now theoretically, if, if there's somebody behind you and you think that he might be finished, right, you can take a peek just to make, right, but it really, if you, if you, I would say if you need to take the three steps and otherwise, you know, you would need to take the three step in a hanami, but it probably means to turn around after the three steps. You ready? Step back. And you shouldn't turn around. But you're right. Otherwise, you don't know when to take the three steps. Is that, is that the way that you shouldn't take the three steps, do you have a finished mess? No, no, no, no, no, forget. Once you're finished and you can take the three steps back, that's the right thing to do. You're finished. You know, what are you sitting around, standing around? No. There are carrots. You finished the kabiyahu, you finished the audience with the, with the mela, right? So don't just stand there. Take the three steps back. Okay. Now let's see the mishtabur. Just a minute. That's the mishtabur. So that's the mahavandrama. Mishtabur. Vav. Yama. Stay in your place. Now this is a controversial halach. The mahavandrama, the mishtabur brings, he's quoting a mug and a roar, I think. The correct. Yeah. Okay. I think it's a qua. So, you know, kimobit phila. When you finish the three steps, you feel it together, right? Because we did, we said that's true that when you're bowing, ose shalom, you feel it together. The feet should be together. So now you finished. You said, ose shalom, the mohamav and you finished. And he said, the el ratsun. So it says over here, you should keep your feet together like it was doing, the shmaness, right? Now, ose shalom, so the mishtabur just says kon mishosh shalom, misnai shimata aton litza tashrinah. You're still talking kabiyahu. Today vishta. So since you're turning to the shrinah, you have your feet together like you stood when you sangish mon esse. Now, how long do you have to keep your feet together? How long? So if you look in the mahavandrama, it sounds like, till you're ready to step back. But the bi'alaha says no. If you look in the bi'alaha, it says yamud. So I aim to wish the word that he wrote, kishiyom where? When you say ose shalom, first bi'alaha, when you say ose shalom, you have your feet together. In eka adiendamidu zukhasavamamavandrama, bhishamaradar. I think that's bi'alaha. The lonimsa, it doesn't say kimosho eil rabahamadarama tashi tumashum rakmikdushu. He's talking about kidushu. Nearly there's shalom, kimosho, kimosho eil rabahamadarama. See, if you look in the recurrence, they're talking that you keep your feet together. When you say kidushu, your feet should be together. Like the mahalaha, and he says the same thing ose shalom. Now, if you look in the kidusho eil rabahamadar, and I'm assuming some others for him, they hold that your feet stay together till you go back. As long as you're waiting for the shliya tibur, you're still waiting, right? But Mr. Buhr's mashmah is not such a rock. You don't have to keep your feet together if you're just waiting. If you're just waiting. But I'm just letting you know, then the kidushu eil rabahamadar, and then mashmuhr's, from the mangana vuam, he doesn't say, he doesn't say when. So it's mashmah that you have your feet together, you're waiting your feet together. But Mr. Buhr says clearly that it's only when you're saying ose shalom. Yeah, after you stop the tibur, or when you come back and you say kidushu. Otherwise it doesn't seem that you need your feet together. Okay. So if you go with the Mr. Buhr, you'll be able to remake him. Now, below yahsa, but don't go right back. Shimrosa miyad, don't be la talmah chiniftham rabahamadar, the talmah took leave of his verbi. Upasa la hreirab, and by the way, that's why when you step back, you don't turn around, right? Because like when you take leave from here, by the way, you see that the proper dairah is that when the talmah talks to the verbi, and he walks out, he doesn't turn his back on the verbi. When he walks, he walks backwards. Right? That's the right way to do it. But if he comes right back, the hreirab, shimrosa miyad, shilofu mixiyad, shilofu mixiyad also, shilofu sala hreirab, kidili pasami manu. It looks like he was just playing a game. What do you mean? What do you take the three steps back, if you're coming right back? And that's what it sounds, it looks like. Bhumaguna. It's not nice. Shemamtina kidusha. If you're waiting for kidusha, kopmin rascholos, shilofu sashat, then near lakot, that you're going back, either beshilah kidusha, or lakhabin, or you want to be makhabin, to what the shat is saying. You want to pay attention to Hazar al-Sashat in the place where you doubt. That's a little way to kidusha, or? Oh, oh, yes, yes. It comes out that it's a hreirla, it's better to wait for kidusha. Yes. Now, the reason I'm saying that, well, let's keep going with that. Yes. That's brought down. Hreirla waited for kidusha where you get back. The only difference will be, it's brought down here someplace, that if the shibwa is saying piyutim, it's no gay raschashana. Very important raschashana. Raschashana, if you can wait for kidusha, you're waiting a long time. So, raschashana, we bought this say piyutim, so according to the Mishnubura, you can go back at the beginning of Hazar al-Sashats, go back to the place. Now, you should wait till the hazzan is ready. I know. I'm sorry to say, but I don't have an answer. It's a good question. Unless you say like a moshir, they just don't go back to your place, but you can go elsewhere. That might be. Now, wait, yeah, but you'll go back when you're hot. Now, interestingly enough, the Mishtubura says when he starts Hazar al-Sashats, in the Al-Hashokan, it says very interesting, when they start saying the piyutim. And I think the reason is because he wants it clear that you're going back to say something, right? So when you get, when they start the piyutim, you go back to your place. But you're right. There'll be a problem. If you're a quick governor, and with Shoshan and Yom Kippur, you may have a wrong weight. Now, by the way, while you're waiting, it's life already. You already took the three steps, right? So you could, according to most opinions, anything to do with feeler, you're allowed to. No, don't schmooze. That's not you. But you could, you could learn if you want, you could say, tell him, you know, you could do a lot of things. And theoretically, you could even sit down if it's hard to stand. Don't you're not going back to your place, but the problem is, if people are down behind you, then you have a problem sitting down, too. What? That's you. Right. Unless you acknowledge there's a difference between waiting, for some reason, waiting in the place before you go back, or something like that, after you go back. Oh, yeah. The only difference that I can see, the obvious difference is that if you didn't step back yet, then you should only be doing things that have to do with feeler. If you step back, then you can learn to. Learning was on my clock. You're waiting. You see, so once you step back, you're not in the thing, right? That's sure you're not. Why don't you step back? You're not really on me to play a matter. It's just a different merits that you waited, you know, to come back, right? So then the orchestra will discuss that. It wasn't so posh to him, but if you're looking, let me just do the orchestra. The orchestra will say, as he had to shut himself, there's somebody behind him, or you're in the back wall. I mean, or she's shown in your kib, it's crowded, somebody's probably in the back wall. So what's he supposed to do? There's nowhere to go. Right? So the orchestra shouldn't say, if there's nowhere to go, go to the side, and he said he did it himself. If there's nowhere, if the person behind you, you can go to the side. Is that in the place and the same right behind you, it's hard to go back to your side? No, if you go to the side, three steps to the side. The moment you go to the side. Yeah, right to the side. Either go to the side, whichever side is available. The problem you're going to have is when there's people happening to your side, still, then you're stuck. Right? But otherwise, you can go to the side.