Rabbi Aryeh Beer
Hilchos Tefilah Siman kuf chaf gimel part 1
I left out one thing called "baze" and this thing. I didn't leave it out. It's interesting question why you left it out. Shakhaim, do you know where they have here? Can you find it? Thank you. Sorry. Mr. Boer left it out. What did you leave out? Something that a lot of people do. A lot of people at the end of the day, before they say you're a hudson, before they step back, they say a person with the name. Mr. Boer left it out. It's an Elio Raba. The Elio Raba brings it. And the Mr. Boer speaks about it, the time speaks about it in the "Safeish Mirsel Ocean." Okay, much higher, okay, it's fine. Okay, it's good. I don't remember to say a hundred percent from memory, but the idea I remember. So what is this? So saying a possum with your name is apparently a horse that a person should not forget his name when he gets judged in other names. Now, the question is, why would he forget his name? In the possum will be a schuster. The idea of a possum is if your name is in a possum, the possum is "tyra." So this horse "tyra" that I mentioned, that possum could say there, that's the story that will stand you in good stead. There's one big "shayla la loha." I don't know why the Mr. Boer left it out. I don't think he, I mean, he says in the "Safeish Mirsel Ocean" that it's done. The one "shayla" that people do ask is, "What's the makum to say a possum in the middle of davening?" If you remember a "moisha shita" by Borja Tashhem, Lamedini Khukhera, which the Mr. Boer does bring into a void of Akhavatala, a "moisha" says, there's no such thing. I mean, he agrees with it because of, to do it in one case because of, it's going to be shain him, but he says he doesn't understand. How do you let us say a possum in the middle of swanassay? Swanassay is bakoshas, just some to say a possum. The only time we really do it is in makias. Ah, makias is going to show for some. We have ten sukhim, but that's because the, the, the way of declaring makias is through the sukhim. It's not really bakoshas. It's a yont of tikushmanassay. It's not really bakoshas. But anyway, so some, there is one day, which I don't remember who says it, no, it's not done. There's one day that says for that reason, you shouldn't say it till you're all finished. Till you said, "Yeah, if you say it till you're all finished, you should say it till you're all finished. And then you say it till you're all finished. And then you say it till you're all finished. And then you say it till you're all finished. Then you say it till you're all finished. And then you say it till you're all finished. And then you say it till you're all finished. And then you say it till you're all finished. And then you say it till you're all finished. And then you say it till you're all finished. And then you say it till you're all finished. And then you say the name that you're called to buy the turtle. So the turtle I get called Arya Leib. Arya is easy. Aishreya Shreya Shreya Reisa ha, Odya Luha Sala. So that's a shwah of the abishta. There's no problem to say. Shwah, you can say. But people have sukiim. But anyway, Leib is not so easy. But anyway, this is the Shailah. A kopanim, we do it. It's done. And the mini gets darker to say it before Yulah Ratsun. Now what does the kopanim say? Just a little interesting thing from the kopanim. Very interesting. He says it says in the havas haavavas. This is the one of the most difficult havas haavavas. And I usually say, I mean, I usually go with the abdeslas pshat. But let's take it the way it says it. Because the kopanim, in a couple of places, brings it kipshuto in one place. It's much more not like that. What's the kipshuto? The havas haavavas say is that if you speak Loshanarah about somebody, you get his abedus. That's what the havas haavas. If you speak Loshanarah about somebody, you get his abedus. And he gets your mitzvas. Now it doesn't say in the havas haavas all your abedus or all your mitzvas. It doesn't say that. And the havas haavas haavas haavas haavas haavas haavas haavas haavas haavas haavas haavas haavas. I mean, the havas haavas haavas haavas haavas haavas haavas haavas haavas haavas haavas haavas haavas. He says, imagine you have atadik. We'll call him Yojif atadik is in town. Yojif atadik. And people are making fun of him. You know, like, I remember one hearing from the moshkiar. I don't know if I said over here, but I remember one hearing from the moshkiar, the moshkiar, the havas haavas haavas haavas. That when the manchas saw shishiva was younger, people made fun of him. He was extreme. They made fun of him. He comes to a hasta with a safea. He sits to a hasta with a safer in his hand. They made fun of him. I don't want to say the word they use, but you can imagine what we're doing for somebody that tastes. His figure is too firm. Right? He was too firm for them. Right? So imagine you have a Yojif atadik in town, and the people who don't appreciate are making fun of him. So what's really going on now? So it's much harder for him to serve Hashem. Nobody likes to be, especially if he bothers him, that he doesn't want them to make it, but they get in a pit when they make fun of him. In fact, the misele of sasharam says, you got to be very careful not to do things that people make fun of. If it's more, if it's a mídas, chasidis, mídas, sasharam says, don't even do it because you're going on them to do an affair. It'll make fun of you. So if it's something you have to do up your halacha, too bad. I mean, not too bad, too good. But the halacha says you have to do it. But something that's more than the halacha requires, and the result is going to be that it's going to make fun, don't do it. At least they shouldn't know about it. Anyway, they're making fun of Yojif atadik, and therefore his avodes as a sham becomes harder. So any mírshaylim that he has go over to those people who are making fun of him. That's part of the kajmin. And to the extent that these people have mitzvahs, they can make them more credible. If somebody who's considered nobody makes fun, all right, but if somebody, he's a hoshevatamu khaqamu, he makes fun of him. So that guy loses his mitzvahs because he used his mitzvahs to hurt somebody because he's more prestigious, what he says carries weight. He's more harmful. Anyway, that's the habdesla sashmin, something like that. But at any rate, the time says, but if we leave that out, we go with the straight harvest of others, so a person is going to come up there and he's getting beaten up. I'm using his expression. He's getting beaten up and he says, "What are you hitting me for? I didn't do all the various." "No, no, no. They told us that you got…" And you're getting beaten up for Yojif's avodes, right? I'm not very safe. Oh, no, no. "No, they told us to give it to you for Yojif's avodes." So what's going to happen is then the shumb is going to be confused. Who am I? I'm getting punished for things I didn't do. And then so in order to remember your name, which apparently you have to, it's important, so you say a puzzle, that you shouldn't become the verbal because they will treat you up there as if you had a different identity. Now that's what the harvest of time says in Shmiral Salosh. Yeah, that's one of the reasons to say a puzzle because you should remember your name. In fact, I don't know where the Arabic edition is. They say it out to a person against which they know him. Yeah, they're very interesting. They must be saying, "Okay, that's why he says they told it," but there's something to it. "A kopanim," the Mr. Bul after that, but that is the meaning. The people say a puzzle with their name, and the puzzle should be, this is interesting, if you have a long name, then each one of those words of your name, you need a puzzle for it. That's how it's brought down. Okay, by the way, if your name is in the puzzle, that's the easiest. But I don't know why they have to work hard. The people have a name if they can find a puzzle, that's a yark of, it's very easy. Take any one of the beautiful, beautiful about yark of. If your name is a frying, a very yarkly, a frying mixture, a hima kamendo, beautiful puzzle. If your name is in the puzzle, that's good enough. I know, but it's sad that it is brought down, that if your name is in the puzzle, that's better. Yeah, that's true. No, and I'm just saying, if you have a choice of Sukhim, take one that's a phase of the Abishter, because far from the Abishter, yeah, it is better. Yeah, it is better, but I'm just saying, like, I'll be distant. Anyway, it is interesting that Mr. Bul after that here. Okay, he left it out. Didn't discuss it at all. Okay, now, so now Khofkomom. Khofkomom already speaks about after, after Mwazr al-Basholom. So what do we have here? Khofr al-Bashayr, Khofkomom, Siyyas, La Akhav. Mwazr al-Basholom says, "At the end, after you say, 'I'm Mwazr al-Basholom,' so I'll turn to Mwazr al-Basholom. You say, 'You look at me free right away,' but whenever you saying it for the last time, so most people will be, if you go, if you follow Mr. Bul, who said that Khofr really should say it twice, so after the second, you will return, right, when you're ready to step back, is Khoreya, Upasayr, you bow, and you take three steps. Gim up Siyyas, La Akhav. Be Kriya, Akhas. Okay, now according to the Mwazr, you're supposed to bow before you take the three steps, you bow down, and while you're stepping back, it's in a bent position. And so it's, now in Ayabid does that, I'll come back to that later in two minutes, but I'm a, I am a Lefty, so I'm going to do the way the Mr. Bul says to do all the Mwazr al-Basholom, will say it a little differently. So I'm a Lefty, so I, you're going to this, and I'll do it like Mr. Bul says, if you're the Mr. Bul says it's a complete bow, like Bhagu khatar ashem, so the Bhagu khatar, and then most people will take left foot back first, because you take your weaker foot back to show that you're not in a hurry to finish davening, but you'll take one step, and the length of the step will be a shoe size, from here to here, that's step number one, shoe size, right? Your toe of one foot, the toe, okay, let me do it like most people do, okay? Okay, the toe of the left foot will be at the heel of the right foot, and then you take a step, or will be really a double step, right? You don't go like this, you go like this, the second step, and again, the toe of the right foot will be by the heel, and then the third step you bring them together, that's it, those are the three steps. I have to step back, right? I will do it like this, and then you come together, that's three steps. That's how the Mr. Buhr will bring it. There's a different cheater, but it's not done. Well, I'll discuss it, maybe we'll get the Mr. Buhr, why the other people might do it differently, but that's what he says, "Gim up, sis, achor, bikri, achas," and you're bowing when you're doing it, one bowing. "Baha, achas, achas, achor, gim up, sis," then when after you finish, the three steps, the older korea, you don't get up, you stay down, according to the makhappan, which the Buhr seems to agree, korea, dem sis, korea, before you get up, kisha, ome, ose, acha, lumbi, bowing, maw, ho fakhpana, let's add, s'molo, you turn to the left, and by the way, this, everybody does the same, and the reason is, why are you turning to the left, because it's as if the schina were kinegdory, the schina isn't in front of you, and after, when you're diving in, the schina is really above you, it's not in front of you, it's really above you, but once you step back to the three steps, it's the schina kinegdory, and therefore you turn to the left, which is the right of the schina, that's why you're doing it to the left, bokishiyama, who you ask, s'molo, malaynu, then you turn to the right, ho fakhpana, wa saduminai, and then you bow forward, so it sounds like you bow a little bit more, a little bit more, you're ready in a bow position, bachti shtachbelefana, ke eved anifto merabo, and then, when you say that, we ask a s'molo, your malaynu, bacholis, well, be more on me. Now, this is interesting, I don't think the mr. verb brings it, so if you're the chazen, and you're saying kadish, or anybody was saying kadish, by the way, the three steps is taken by the chazen, but it's really taken by anybody saying kadish, which is interesting, but that's the meaning, that when you say kadish, you finish kadish as a shalam, you're more and more and more, you step back to the three steps, the same way, same way, it should be the same way, a lot of people in a rush, they're, okay, now, chila is more important, it's more important to be medai, you can do it right, but anyway, you know, big cash is, so if I'm happening by myself, right, and I'm stepping back, v'imu amain, what am I talking to? I would say shalam, be more of v'yas, shalam, malaynu, bacholis, v'imu amain, there's nobody listening to me, who am I talking to? Well, we did, what we say, what's the answer? Right, so the matimoche, he said, I think it's a matimoche, he's saying to the matim, but now let me tell you, I'm sorry, I didn't have a chance, sorry, I didn't have a chance to look it up inside, but the biscuit tubers, one of the hovers, and this simming, that's where you'll find it, brings from the shalam, so if you're in part, it's not so, some so far, the turian part is not so, a very interesting shot. What are you saying, though? I would say shalam, be more and more, I would say shalam, be more and more, if you make shalam, we are say shalam, alaynu, bacholis, so now you're davening, you're davening by yourself, let's say, what is a shalam, alaynu, bacholis, what do you mean? So listen, what Akhsam Sahifah says, you're davening to the Avishta, that you should have shalam, shalam, alaynu, what does it mean a person has shalam, shalam means he's a mayor for Akhsam, somebody's a mayor, he has shalam, all right, he, if he's a, he has a meter, so he stops, he has what he needs, he's again, he's not missing, so then he can have shalam, alaynu, bacholis, he's not getting into fights with anybody, nobody's come, he doesn't see any competitors, he's not jealous, he doesn't have any sin, so you're davening that you should have the meter, say, stopkus, and then you'll be shalam, alaynu, that's what the clothes look like, samsayifah, anyway, the pisskachubus, I didn't look at it, but it's some sort of empire, it's not so, there's a trailer for the meter, say, stopkus, which is then you'll have shalam, person's, everybody's afraid what they have, okay, anyway, that's what he says, so let's get back over here, so now, oh, then we don't finish yet, right, we say, oh shalam, alaynu, we move our main, vinaugu is up to Ramau, I don't know, I assume the mukhaba had it too, but I don't, guess he doesn't mention it, vinaugu l'omar, the minikus to say, acha kach, y rotsun, shibonabe, samiktush, bemairu, bemairu, bemairu, sayin her canvas, al secha, kyat filabimakamavu, the reason why we say that is, now, we do not have avaide space amiktush, what is bemakam avaide, till avaide shibonabe, so we daven that we should be zoirheh to have avaide space amiktush, l'chain m'vakshi m'allamiktush, then shenukha lassos avaide mamish, we'll have the complete avaideh, so it says he don't start for apparently that's from the Ramau, now, it's interesting, we don't start with that, we say, shibonabe, then we say, bemairu, sayin her canvas, al secha, by the way, I think it's not mistaken, bemairu, sayin her canvas, al secha, what's the sayin her canvas, al secha, so the arshoshoshun brings, the parashut of shat, al fida arshoshoshun, is that when the basis amiktushas we built, the vibirvald rachma comes through the tina of rachma, it's going to be through the basis amikt, there'll be a tremendous, a greater increase in rachma, so we'll have a big al-haylikantar, the same al-hayl canvas of a secha, we mean everybody will have a great al-haylikantar than they have now, because aspah of rachma will be greater when we have the base amiktush. I remember too, too, I'll tell you two things I heard from Rama to see how they exactly work, very interesting, there's a pasuk who shaft them ma'yun, ma'yim, besosun, me ma'yone haiishua, sahazase ma'yim there means 'tail', there's going to be not more 'tail', so if I was all you should say, if you shaft them ma'yim, besos, me ma'yine, the ma'yun is aha'am, I'm going to open up, why do you say me ma'yine haiishua? so I don't remember exactly how he said it, but the message was the following, why is today is the ha'amah person, he's rangat on the land and his ability to shtai'gan land and bimahaddish on land and what's staring him, what's staring him is that he's gishtai'at, that's what's staring him, he doesn't have the freedom and the minuhasanefish to learn properly, this thing is bothering, that pressure's on him, so when the shtua comes that will all be gone, so me ma'yone haiishua, when there'll be a shtua, the shtua will be there, people will be in an amatsa'varuach, they'll be simcha, you'll be able to, that will open up, the fountains of ha'amah will open up in a person when the shtua comes, that's one thing he said, the other thing has to do with this, the bisein jakein visossecha, I don't remember who he said it from, it's shy of that it's annoying, but I don't really remember, he said like this, he said, what are you dominating bisein jakein visossecha when the base of miktush is we built, he said the one of our biggest problems today is when people want to know how to learn, they want to know what's the proper deha limu for themselves, and people have, there is a, and they have, so when the amatsa'varuach is we built, it will be like it, it was time in the nivir, the time in the nivir, a person will go to the navi and tell, you know, and then, tell the navi, what should I be doing now, what should I be learning, how should I be learning, should I be learning, and the navi will tell him based on his shtua, what's good for him, what's going to work for him, this is what you should be doing, bisein jakein visossecha, when the base of miktush we built, we have a better understanding what is our shtua, not every two people are not the same, so one person is cut out for this, one person cut out for that, and you know, if you have to know the prunas and afish of a person, and his abilities, and the navi will tell you, this should be your sadhara limuat, and you be matsa'var, so now it's as fakas, you always have doubts, am i learning the right thing, maybe I should be learning something else, maybe i should be learning more, maybe i should, maybe i should, jhazamor, that was when you have a, at that time we have a better understanding of what our chelekintar is and we'll be able to acquire, okay, so that's that, now let's take a look in the mishtua bura allef, koreo pasea, zuktamishnaburur, 292, ke eved, hanifthamirabu, the Indian of the sias at the enrichment essay is you're taking leave kaviyahu of the reburnish learning, you had an audience with him, you had a schmonessa, it's an appointment, an audience with the bernishlala, and now you're taking leave, ke eved, anifthamirah, like it never leaves his master, pashirah kriya, oh, now the mishtua bura says, this kriya is exactly the same like the krios ami kriyavas, it says clear, kra kasavthi leo busim kufiyud yumbiya aloha, shukidei, shis pakaku, kole, koleoisif shibizid, mamishnawil kriya, like borokhatashem at the beginning of schmoness, and then he says, aha kachmatossi, the simminsa, shukine kusa belyraba, bishayim saydoladar, now comes the kriyaish, now if you look around, you'll see not everybody does a complete clear, they really should, now they really should, whatever they do for borokhatashem, they say like this, so they should bow like this and go, and it's not too easy, because of the question which to wear, right, you stay down till you finish, then you get up, right, that's the way you're supposed to do it, now the, so the interesting thing is that in the benish kai, in pashir pishala, it's just interesting that shkaha, tonight is the odd side of the benish kai, yeah, josef raimi back then, so he says, no, he says yirha me'at, interesting, the only, he says yirha me'at, now more interesting kriyaish, I looked at one up, I looked at manish kaiib, is in the safer year of rabbini yuina, at the end of the shkaha, the volumes of shkaha, too, some many times have at the end, safer year of rabbini yuina, when he talks about the endishman essay, he doesn't say to bow until you say, oh sishola, it's interesting, according to him, it's mashma that you step back, and then you bow, oh sishola me'rama, now according to the mukuboleum, I don't understand, the lotion, I'm not sure that it's correct, but I'd way I understand it, but it sounds like from the mukuboleum, that you bow, no sishola me'rama, and you get up, then you bow, or so who you are, sishola me'layna, and you get up, and then I'm going to call you so, that's where it's mashma from the, now that's not how mish tabuah said it, he doesn't argue on the mukhaba, but anyway it's interesting, so the piski chufus brings it, I checked it out, but he brings it as a limoushus, so sometimes you see people, they don't bow completely, or they step back, and then they bow, there is, there is a mukub for that, but it doesn't, it's not the chufunore, and the mish tabuah goes with the chufunore, give him up sías, so the mish tabuah, I am the bersase of kamatamim, it's very interesting, there's like three or four or five kamim in the basis of five three steps, some have to do with the kalisor went back three passes, by kabala satayra, moshrabena went onun, roshir anavarapha, so when he came down he went also to three madregas, some say it has to do with the kanim in the base of miktush, when they left the mizbarq, there were three steps down from the mizbarq to the kabish, which a kranim asked, we don't find that, but it said one of the guernim, with a high guernim, and one of the guernim, a lot of tamanim, and then for some reason the mish tabuah brings this tamanim, I don't really know why he brings this tamanim, but he does, so he brings old kaswutamim, and the man, I guess because the maknavaram brings it, I'm sorry, he quotes the maknavaram, it's not funny, it's earlier than the maknavaram, but the maknavaram brings it, we should have the amor kazal, if it's his game of seers, sharats ne vukhanetsa, can you imagine this, ne vukhanetsa rasha, in mashmari, ran three steps, ran three steps to hawder shames barber, so zahr la haqiv baseamiktush, what it really means is for that he was given control, he was given power over the nuns, he was the melakhala keeper, he was the biggest world power, because he did this little three steps for the abushta, and therefore says the mashtabur, the hainanaposan gimapseers, whom is parlelin, shibone baseamiktush, I guess as an antidote, now you wonder why he took the three steps, so there is a gumara about it, but I looked in the, I, in the also hawder mashtabur, they bring amadresh, apaladikimadresh, it's not kakamaisig, the king, and in the masht it wasn't the vukhanetsa, it was a safe, I think, whatever it is, that the king used to sleep a lot, and the day, there was a day that Riskear mela, the famous story of Riskear, that the clock went back 12 hours, when Novey came and and they turned the clock back 12 hours, anyway, the king wakes up over there in bubble and it's daylight, he says what, they let me sleep the whole night, and he's feeling, and he missed the hold all day and night, so he was very upset, so they told him no, they told him what happened, really it's not, really it was supposed to be just a little bit into the night, but it's day, so he says who which god did this, going, which god, my god, so he told the north of the god of the jews, and they told him he's greater than your gods, and he listened, he said azzar, okay so he wrote a letter to Riskear, he writes, the shalom, the quote Riskear mela, and the ho'l of the cove, and then he sent the letter out, and then he thought wait a minute, that's not the right, that's not the error, it's, I mentioned the king before, before I share him, bring the letter back, and I want to change it, I want to first say the ho'l of the honor of the abishter, and for the honor of Riskear, who ran to get the letter, the vu'hanata, he ran three steps to catch the guy, for those three steps for the cupboard of the abishter, he was offered to be the mela, from the den of the bell, and he destroyed the basin mittish, that's what he's referring to, well that was an old story in the old days, the kings, even the harsh version, were about the abishter, they didn't help, right, Russia is a Russia, never forget, I want to go into that, but anyway that's what he's bringing here, of all the reasons, that's, I don't know, but that's the one he brings, that therefore we take three steps back, in honor of the abishter, that's really what it is, the rod of the abishter, we started stepping back like an elephant in a rabble, and that's Russia, wanna be the mittish, we made it over, you made it, that's what's much for the mittishter bull, it's brought down in the area of rab, okay.