So we're looking at the words and the basic types of the Brachal and the Amal Sheenim. So in the previous year we saw the first few lines. So we're holding the words. So we're holding the words. So Zaydem means sinners. Those who sin willfully. So those who sin willfully against the Kaddish Baruchu. So we're asking to occur. They should be uprooted. They should be broken, smashed. They should be felled, thrown down, and they should be humbled. That's Nusrah Ashkenaz. And Nusrah Sfarad adds two more terms. They should be destroyed, and they should be lowered. Now we need to understand why we say so many terms of Defeat over here. Now if we say it's a Shabir and Sa'aker, we don't defile them and uproot them. Or Nusrah Sfarad, we say T'cha'alim, destroy them. So why we also saying T'achni'im, Sashpileim, they should be humbled and lowered. If they're destroyed, they're gone. They're no longer a point in humbling them if they're destroyed. So what is this group of terms that we add? Similarly, we should just go straight to the point, say destroy them. So the Mufassin tell us that there are various levels here which apply to various groups in the Ummas-e-A'ilah. Now there's the ones who deserve total annihilation, like Amalik who are out to get us, who hate Hashem, who hate Ami Israel, who at every chance they get, they try to destroy Israel. So for them, we're asking for their total decimation and annihilation, for their total destruction. But then there are the other nations who may not be deserving of total destruction. But still we ask Hashem to humble them and not allow them to have any power over us, be it physically or spiritually, to harm us, to be a bad influence on us. So there's different levels. So not necessarily are we asking for every one of the nations or every one of the Zaydem to be destroyed. Some of them we're asking for them to be humble. Some of them we're asking for them to be lowered. And some of them we're asking for total destruction, that's the way that Mufassim understand it. But every one of them fall into one of these categories. Now, the Sifir Qabbalah, this one we bring from the Maghalla Amuqah, it says that Sa'aker or Sashaber or Smager, these three terms are specific terms that address three specific clippa-isa-tumma. Again, that's a Kabbalistic term of agents of the Sitra-Akhra that cause Tumma to mix into our life, into the Qadushah that we have. And basically we're asking the Qadashbarahu to negate them and allow us to thrive the Qadushah. Very often we want to do the right thing, we want to live the Qadushah of Atar, what is things around us, things within us, things near us that clippas it's called in the language of Qabbalah, which are really a literal translation of clippah as a shell. It's a kibbeh, it's something holy that's surrounded by a non-holy shell and it causes the holiness to not be able to thrive properly. So over here we're asking the Sifir Qabbalah telling us that Sa'aker, the Sashaber Sa'aker is a specific term, each one addressing a specific clippa. Again, I don't know what these things mean, these are Kabbalistic terms, but again it's not just, you know, terms that we're just giving a bunch of synonyms. Each one, you know, kabbalistically, the Ajra-Khansra-Dela put into our bracha specifically so that they should negate and overpower the clippas of the Sitra-Akhra that are affecting us. In the brachaans, Baruch At-Tashem, Shaiver Ayivim, and Mahni Az-Zaid, Hashem, you are the source of all blessing, who breaks enemies and humbles sinners. Again, so this ending goes well with the Pasha'at where we said previously that there's two levels of enemies that we have, those that we're trying to just humble that they shouldn't persecute us and those that we're trying to totally destroy. So Shaiver Ayivim would be the ones that we're trying to totally break and topple and annihilate and Mahni Az-Zaid would be those we were just trying to lower to bring them more to humble. Okay, so that's the basic word of the bracha, the basic tajche of the bracha. And next year, Metashem will break down the bracha a little more and will delve into some of the depth of these words and see if we can, you know, extract some important ideas that we need to know wishing everyone a Givaldika Day.

We are looking at the Brachah of the Malshinim, and we ask various Bacchus to destroy and eliminate R'Shaim, Meenim, Bacchusim, Zedim. So why are we asking for the destruction? Why are we not instead davening that they do Chuvah, and that they change their ways and they come closer to Hashem? And we know the G'mar and Brachas Davyud tells us about a group of Baryoinim, Nahudlums, who lived near Rabbi Meir, and they were bothering him, and Rabbi Meir davened that they should die. And his wife, Bruria, told him, the Apostle says, It says that the sins should be stamped out. It doesn't say, Yitamu chaytim, that the sinners should be destroyed. So she said, why you daven that they should die? You should daven that they should do Chuvah. And Rabbi Meir davened that they do Chuvah, and they did, and his problem was eliminated. So here too, why don't we daven for the Meenim and the Bacchusim to mend their ways and return to the fold? Why are we davening for their demise? So, Labudraham indeed learns that we are davening for them to be destroyed if they don't do Chuvah. But of course, if they do Chuvah, they'll be accepted back, and that's how this Brachah works. Yes, of course you want them to do Chuvah, but this is after the fact that if they don't do Chuvah, then we're asking for them to be eliminated. Now in the Siddharah of Rabbi Amrim Goyan, one of the earliest Siddharim that we have, his Nussach actually says very clearly and very blatantly, Very clear, that was a Trila. They should be destroyed if they don't do Chuvah. And the truth is, we daven for the Malshinim and the Meenim, and all the Rishayim to be destroyed specifically using the titles, as once they do Chuvah, they're no longer referred to as Malshinim and Meenim and Apocursim and Rishayim. So Apocach is not to these people to be destroyed. Our Bacchusim really is that the Rishayim should be eliminated. Now there's two ways they can do that. Either they can do Chuvah, they won't be labeled Rishayim anymore, they won't be labeled Meenim anymore, they won't be labeled Apocursim or Zaydim, or they can, if they don't do Chuvah, they can be destroyed in their conventional sense. But as we were asking for destruction, there are two aspects of destruction. So that's something to keep in mind. Now additionally, we already daven previously in the Bracha of Hashrabein Nubim and Sarasakha for all Clayashal to do Chuvah. So we did daven for the Rishayim to do Chuvah. Now in our Bracha we're referring to those who didn't take advantage of that opportunity to do Chuvah. So yes, the first resort is of course to ask the Qadrish Baruch of the Yidin of all stripes to do Chuvah and return to default. Now the last resort is to ask for the Apocursim to be destroyed. Now Halavai that we don't have to reach the point, Halavai that call Akhenu base Israel with Chuvah and Mikhaisa with Chuvah and return to the Qadrish Baruch. That's one understanding of what's going on here. Now the truth is the Maral. This is Imber Agayla, Imber Zayan. The Maral understands our Bracha in its entirety to be asking for the Minim and Apocursim to do Chuvah but not asking at all for them to physically be destroyed. In other words, we ask for their existence as Mishumadim, as Minim, as Apocursim to no longer be. Now how can that happen via their doing Chuvah? We're asking for them to no longer be no Mishumadim in the world. That there shouldn't be Das Minim. No, it shouldn't be a culture of godlessness in the world, not by their destruction but by their return to the Qadrish Baruch. In fact, Devon Naglain learns that this is why Nusukh Ashkenaz changed the Nusukh from Vakhal Hamim to Vakhal Harisha. In other words, we're not asking for the Minim which would mean the people, the individuals who are Minim to be destroyed, rather we're asking for the Rishah, not the Russia, not the sinner, not the wicked person but the Rishah, the wickedness, similar to the the way Brehria told us about the Yitamu Khatayim. So Devon Naglain learns that we're not saying Vakhal Hamim in Nusukh Ashkenaz, we changed Vakhal Harisha. That was not that the Minim should be destroyed, rather that the wickedness should cease to exist. And that's of course via Chuvah. Again, Yitamu Khatayim. Now you may ask, if you go a little further into the Brakha, we saw that we say very clearly, Vakhal Aivekha, Maharia Karesu, or the other Nusukh, Vakhal Aivekha, Maharia Karesu. That's hard to say, that means Chuvah. So the truth is, that's referring to the Ummas A'ilam who hate us and who persecute us. Indeed, for them, we don't ask for Chuvah. For the Ummas A'ilam who bother Klay Israel, who persecute Klay Israel, we're asking for straight out destruction. So it comes out from all the above that, and this is according to many, many Mifarsim, that our Brakha is a two-fold Brakha. It's a Brakha for the Poshi Israel, as well as a Brakha for the Poshi Ummas A'ilam. For the Poshi Israel, we're asking for Chuvah, for rehabilitation. For the Poshi Ummas A'ilam, we're asking for Klay, we're asking for destruction. So many, many Mifarsim understand that our Brakha indeed would love for the Poshi Israel to do Chuvah. We're not looking to destroy any of Klay Israel. Of course, if they don't do Chuvah, if they reach a point where they, you know, they turn their back on a Klay Israel, or they turn their back on Klay Israel, and they cause problems with Klay Israel, then, as a last resort, we ask for the destruction of them physically. But, you know, otherwise, many Mifarsim say the way to have Kavan in this Brakha is that for the Poshi Israel, we're asking for them to do Chuvah. And the Ummas A'ilam, then, indeed, we're asking for their destruction, wishing everyone a Gawalik day.

So we're discussing the Brachah with our machine, which we saw from the G'maran Brachahs was composed by Shmuel Akhatun. So quite a few of our Khashubah listeners reached out, citing the Mishnah in Prakiyavis with the teaching of Shmuel Akhatun, which is relevant to our discussion. So let's take a look at the Mishnah, the Mishnah in Prakiyavis, Perik Dalid, Mishnah Yatesh, Shmuel Akhatun, Uymer. When your enemy falls, do not be joyful. When your enemy stumbles, your heart should not be elated, lest Hashem see you exhibiting this character trait of being joyous at your enemy's downfall, and it will be bad in Hashem's eyes, and he will remove the anger from your enemy and place it on you instead. That's the Mishnah, which is a little strange, as unlike any other Mishnahis in Prakiyavis, where each Tana imparts a teaching of their own, something that was margulabafume, which they often taught, which they stood for, over here Shmuel Akhatun didn't say anything of his own. He just quoted Tup-sukim in Mishleh, Prakihav Dalid verbatim, without adding any commentary or additions, literally, Shmuel Akhatun, Uymer, and then the Mishnah quotes Tup-sukim. So what Khidish, the Shmuel Akhatun, teach by quoting a Tup-sukim in Mishleh, is a Shlama Amalis teaching. So what is going on here? So the Gereb of the Mremis and others, a reputner, similarly explains this, and other Mephashrim go along these lines, explains this follows. That since Shmuel Akhatun composed the Brach of Lama Shinim, which asks for the downfall of the Minim, who were enemies of Akhatish Baruch, enemies of Klay Israel, he made it his mission in life to teach, teaching a Shlama Amalik, to not be joyous or related by the downfall of his Risham. As we can't take it personal, we can't have a personal sinna to the Minim or to the Risham. Only we have to have a sinna of their Khatayim, we have to have a sinna of their defiance of Akhatish Baruch, but not personal and not with the joy. This is yet another testament to the greatness of Shmuel Akhatun. And that's why he was the sole person in his entire generation who is capable of composing this Bracha and adding it to our Shmuel Asri, because it wasn't personal. No, it wasn't about him, it wasn't about his honor, it was 100% for the honor of Akhatish Baruch, hence his name, Shmuel Akhatun, the small one, which obviously is Balush An-Sagyanar, because that was his greatness, his Anivas was his greatness. He lived for Akhatish Baruch, he did everything for Akhatish Baruch, without any selfish motivation, without seeking self-honor or self-importance or anything to do with self. It was 100% purely for the honor of Akhatish Baruch, it wasn't that Hashem should punish the Rishayim to do it on my behalf, it has nothing to do with me, it has nothing to do with anyone, it has to do with Hashem. When Hashem's honor is being trampled on, then we must stand up for Hashem's honor, we save Allah, Malshinah, Malti, Sikwa, but not with joy. We wish we didn't have to dab him for this Bracha, we wish we didn't have to seek the destruction of the meaning, like we discussed previously, but hopefully they'll do chuvah and mongi meaning any more. So, Shmuelah Kattan, who specifically had this meadah of 100% for the honor of Akhatish Baruch with no self-involve, so he was the one that's able to compose this Bracha, and that was his teaching. From the time that he composed this Bracha, he constantly over and over taught this teaching of Shlem al-Malukh, it's not about us, it's about Hashem, it's not about us, it's about Hashem. Now, we mentioned this Bracha in three terms, for Al-Malshinah, we save the Chalharisha, and then we save the Chalayvecha. Now, the mafasim point out that everything in life can be attributed to one of three areas, this Makhshaba, this Dibur and Maisha. Now, be it in Mitzvah, be it in Naverah, be it in Midas, everything is either done in Makhshaba, be it in Dibur or Maisha. Now, the things that we say with our mouths, that's our words, right? That's our Dibur. The things that we think in our minds, our Makhshavais, our intentions, our thoughts, that's Makhshaba, and then the things that we do with our body, that's our Maisha, with our hands, with our eyes, with our ears, the things that we have Maisha. Now, all of these three aspects must be used properly in the service of the Qadr Shbarkhu, and not misused or abused in the finds of the Ratsin Hashem, Chas Vashal. In other words, we can use our mind to have here Hurim Royim, that would be misusing of the Makhshaba. We can use our hands or other body parts to do sins, to do Maishim Royim, that would be a misuse of our Maisha. Or, we could speak Lashonhar, we could speak in Naverah, we could speak Rakhilas, we could speak during Dabani, we could embarrass people, that's a misuse of our Dibur, Dibur Masura. So in our Rakhha, we address all three of these areas. We say, Valam al-Shinim, the slanderers, who use their words improperly. So, we ask Hashem to, they should have a downfall, the people who misuse their mouth. The mouth is not Hefka, when you misuse the mouth, then, you know, where people who misuse their mouths are deserving of a downfall. Then we say, Vakhul Harisha, and the wickedness should go away. That's the actions done by Rishim, wicked actions. That's what we're saying, Vakhul Harisha. And then we say, Vakhul Ay-Vakhha, and all your enemies. These are those who harbor hate in their hearts, against Akkadosh Baruch and against Klay Israel. So, all of these three, we ask Hashem to eliminate and bring their downfall to all those who are in the finds of Akkadosh Baruch with any or all of these three areas. Wishing everyone a gavaldika day.

So there are three basic terms given to the people that we're trying to get rid of. The old term, which is not in use anymore, which was in the early iterations of the Nusukh was l'mishumodim, l'mishumodim al-teisik, l'mishumod, is from the word shmaad, I want to convert away from Judaism. That's one term, l'mishumodim. The second term used is minim, which means apikorsim, that you know the bracha is referred to as bracha saminim, bracha zal. And the third term, which is malshinim, slanderers. So let's take a look at what exactly these terms mean. And there are various pshatim, as we'll see. So let's look at the word mishumodim first. The rakeach in his pyrshantvila, and he had this Nusukh of l'mishumodim al-teisikva, so he teaches that l'mishumod is one who is chayte binafshay, and totally renounces his connection to the Jewish nation and the and he becomes a total gai. No, he totally acts like a gai, he doesn't have any connection to the Yiddish, he doesn't hold on to any mitzvist, any minhagim, any traditions, a total convert to another religion. The word shmaad, so generally it's translated as kharwaf. But according to the ramban, in the pashas bai, very good bai, it's basak mam gimul, on the words kol ben-naykhur, la yaykhul bai, so the targum taches ben-naykhur, as bar Yisrael de ishtameid, again the word that's the lotion of shmaad. So the ramban over there learns that shmaad means a lotion of haqqara, of recognizing ishtameid yaysef, is the way the targum translates the words bayakir yaysef. So one who recognizes is called ishtameidah, and one who does not recognize Hashem, or does not recognize his Jewish brethren via his wickedness, is called emishumad. Now he doesn't recognize, but either way the word shmaad, the word emishumad, is someone who totally renounces his connection to the Jewish nation, generally one who goes away to another religion, not just someone who's not religious, someone who actually changes his religion to another religion. That's one understanding of the word emishumad. Some of Hashem learned that even emum al-dabah ekhad, one who denies even one mitzvah as being divine, is already a mishumad. You don't need a total cutting off from the Jewish nation. Even one who says that I don't like this particular mitzvah, I'm not doing that one mitzvah here. Let's call it emum al-dabah ekhad. That's also a mishumad. The tzid al-ad-derakh, one of the re'sha'inim, is Talmud al-Rajbah. He writes that emishumad is a karay, or tziduki, one who denounces teresh al-baqeh. He doesn't believe that teresh al-baqeh is minashimaim. He believes in teresh al-baqeh, but not in teresh al-baqeh, which obviously is ludicrous, because teresh al-baqeh is impossible to understand or grasp or learn without teresh al-baqeh. Basically, someone who doesn't believe in teresh al-baqeh minashimaim is a mishumad. Now, Rob Haigahin, he held that emishumad is one who actually got baptized to be converted to Christianity. That would actually exclude those who converted, let's say, to Islam or Buddhism or other religions. They wouldn't be called mishumad. Obviously, they mean them, or there's obviously a negative thing to do. But the word term emishumad, Abhaigahin wants to say, is only specifically for those who became followers of the Eshu, of Yashka, and who became Christians. The Gomorrah uses the term emishumad for all people who leave the faith, not necessarily those who convert, even though the censors, the way our Gomorrah has, it changes that word to mumar. The word emishumad was used by the Gomorrah in the old print before the censors got to it, as anyone who left the Yiddish guide. So those are the basic terms of what emishumad means. Now, the Gomorrah in Brachas d'afchavches, where the Gomorrah tells us about this Brachah being enacted with Ghamliya and Shmulakatin, as we discussed, the Gomorrah uses the term meanem, does not use the word mishumad. So why was the old Nusukh of the Brachah mishumad and not full aminem? If that's what the Gomorrah refers to as Brachas aminem, so why was the original Nusukh mishumad and not meanem? So the truth is, Mishumadem, of course, are meanem as well. And the Brachah includes all meanem. But the Iker Brachah was composed according to menurishonem, according to Rashi, by the way. Again, this is in the versions of Rashi that were not censored. The Rashi that we had doesn't say this Lashan with the old Nusukhais of Rashi, which are now being discovered and revealed and printed in a lot of the Gomorrahs. Rashi himself writes, as others are writing, that it was written to combat the early Christians, the Talmudim of Yehshua Nutsri of Yahshua. We'll see more about that in Mishem. But the Iker Panem, so meanem is really a general term that covers all heretics. And therefore the Gomorrah refers to it as Brachas aminem. Even though the Mishumadim were the main meanem at the time that Khazawar were combating. At that time, when they added this Brachah, it was very prevalent, the Talmudim of Yehshua, which started to become prevalent and then started to make trouble. And that's according to Rashi, a lot of the Rashi and what the Brachah was really, really targeting. So that's the words Mishumadim aminem. So now, the question is, where did the Lamal Sheenim come from? So many refer to them hold that Mishumadim, which was the original word, was a dangerous term to use in those years as the Tamidim of Yehshu. The early Christians were very, very connected to the governments, who also for the most part either practiced or supported the religion of the Christians. And the term Mishumadim was very offensive to them. So due to their guilt, the guilt was very strong in those years. These are people who either themselves were once part of the Jewish nation or remembered their real roots. And then the fact that they were, you know, Neutrim was very much a guilt for them. So they were very, very offended by anything against them. So therefore, the Khazal at that time softened the word Mishumadim or the word minem to the Lamal Sheenim. And that's what stuck. That's how some of us will understand how the Lamal Sheenim became the word here. Other Mishumadim are ever held that Mishumadim caused Klay Israel many Tsarists in those years, as we mentioned specifically, by the slandering and reporting to the governments against Klay Israel. So the Lamal Sheenim wasn't a term hiding the word Mishumadim. Rather, it was a more expressive term referring to the Tsar of the Mishumadim being Mishumadim, being slander. Because that was the issue. It wasn't just that we had Tsarists in them. One of the main Tsarists we had was them slandering Klay Israel about things that we didn't do in general, just slandering Klay Israel. So Mishumadim, tomorrow and the next year, we'll see more about this. Mishumadim, wishing everyone a good, healthy, good day.

We say in the Brachavala Moshinim, And the sinners should speedily be uprooted, broken, cast down, and be humbled, speedily in our days. So the word maherah here seems redundant. We already said, And then we're saying again, So why are we saying it twice? So some of our shams say, That it's just a way of enforcing the request. That we want it to happen really quickly. This is the way the Radak in Yemriah, And also in Nicheskel, And in other places deals with double words. It's for emphasis and for stress. Another is not that there's any specific meaning, Rather when we say a word twice, So when we reiterate a word, It's a way of emphasizing and stressing that word. Furthermore, saying a word twice, Also stresses its importance. Well, you saw it at the Ramban in Pashas Chayesara, In Brachas Khauf Gimmel Yudgimmel already teaches us. That's one mahalakh here, That doesn't necessarily mean anything different, Just that it's a way of reinforcing That we really, really, really want this to happen very, very, very fast. That's one mahalakh. Another shat that the Maphoshun give here, Is that the two Mahiris are addressing two different aspects. The first Mahir, when we say, Zaidim Mahira Sa'aker, Is asking for the downfall to happen in one fell swoop. Or not piecemeal over time. Rather it should happen one, two, three, And it should fall. It shouldn't be a prolonged process. Whereas the second Mahir, When we say, Is that it should happen very soon in our days. No, and that's why it says, The Mahira via main rule over there. Not just it should happen in fast, It should happen so fast that we should still be around, We should still be alive. Which should happen in our lifetime. That's how some of our shun understand The two Mahiris over here. Now, I'm going to ask you that Sal. He has another interesting idea here. This is based on the G'maran, It's also a G'maran getting to pay chas in other places. But the G'maran tells us That the Mahira of Akkadosh Barhu Is 850 years. As the G'maran learns out, From the G'mantria, That when it says Mahira, Just like it is a concept of a day To Akkadosh Barhu being a thousand years, And to us it's one day. So the word Mahira, The time period of Mahira, Something happening quickly, Is 852 years. That's what G'maran says. So G'maran explains, It should happen, it should take Under a thousand years. So we add the word That the end of the G'maran, Asking for the downfall of the G'maran To happen in our days. Meaning in our Mahira, And very quickly, not in a thousand years, But rather in human terms. When we say Mahira, we mean quickly. In days, months, Or a couple of years. Not in 852 years. This is a little problematic. For the earlier part of the Bracha, Where we say, We don't add over there Mahira or G'maran. So are we saying that The G'maran should be destroyed Within a thousand years, And not quickly in our days In human terms? So unless we say That the Mahira or G'maran That we add at the end of the Bracha Is an inclusive Tvila That goes back on everything That we ask for in this entire Bracha And then we reiterate, Anything we ask for should happen In our days, in human terms. It should all take place Quickly, Perhaps it can be read that way. Again, I don't know. But that's definitely a way, An option to read it that way. And certainly that's our hope And our Tvila. That Mahpala Sarashoyim Should happen very quickly. It should happen already In our days, why not today? Why not today? It is a great day For the Risham to fall And for all our Tvila to be answers. So Mitzashem, the next year, We'll Mitzashem take a look At the Chasim as a Bracha Before we move on to the next Bracha. Wishing everyone a Gvaldik day.

So let's take a look at the Chasimis Abrahah, the sign-off of the Brachavala Masheena. So we say, Baruch Hatha Hashem, Shaiver Ayivim, Maachaniya Zaydem. You Hashem are the source of all blessing, who breaks enemies and humbles those who sin willfully. So the Maffarshim wonder about the choice of the word Shaiver, who breaks in regard to the Ayivim, to the enemies. As in the body of the Brachah, we said much stronger term of Chal Ayivachah Mahayrayi Kareesu. And all your enemies should be cut down and destroyed, whereas in the Chasimah, it seems like a softer lotion of Shaiver Ayivim, will break the enemies, but not total destruction. So why is that? So the Maffarshim learn that Shaiver here actually means a total breaking akin to total destruction. It's just another usage of the word Shaiver, not the conventional of breaking, rather similar to Yikareesu, which is destruction. But other Maffarshim actually differentiate between the middle of the Brachah and the Chasimah. As in the middle of the Brachah, we're indeed asking for what will happen to us that love it, which is a total destruction of our enemies. Whereas the Chasimah of the Brachah is referring to now, why we're still in Gullus. We say it daily, the constant and hug of the Kalashbarkhu to break our enemies and keep them at bay, but not yet total destruction. So although in the middle of the Brachah, we're asking for that time, that time should come, I said love it when Hashem totally destroys them. As far as our day-to-day, we're still in Gullus, we just ask Hashem to break them so that they're manageable there at bay. And this actually goes well with the syntax of the words. In the middle of the Brachah, we're talking about the future. So we say Yikareesu, which is a Lashan asadish, they should be destroyed. Whereas here in the Chasimah, we say shayverayve, which is a Lashan hayve, it's a present tense, because we're referring to the here and the now. So that according to this chat, that makes a lot of sense. And then we say, umachaniya zeidim, he humbles the sinners. So again, in the body of the Brachah, we used a few terms to refer to the zeidim's downfall. We said saakere, sashabere, samagere, sachniya, not to uproot, to break, to cast down, to humble. And Nusachsvar even added two more words, the khalayim, the sashpileim, not to destroy and to lower. So of all these six terms, only one is used in the Chasimah of the Brachah, machniya. He humbles them. So what happened to the other three terms according to the Nusra Ashkenaz or the other five terms according to the Nusra Asvar, why are we ending just with the word machniya? So the simple understanding is that all the other terms are stages to reach hakhna. So although Akkadosh Baruch Hu will uproot them and break them and topple them and cast them down, those are all for the purpose of humbling them. So for the Chasimah, we just mentioned the main point that we're looking for Akkadosh Baruch Hu to humble them, and therefore we say only that term. Ershimin Shrawabzatzal and Ian Twila, he learns that the first three terms of saakere, sashabere, semagere, is about Akkadosh Baruch Hu to separate the nations from one another, in other words, and not allow them to have a unified alliance, to have a team, so to speak, with a team up against Klay Israel, because when they're together, they have much more power. On their own, there's no one nation that's powerful enough to cause us too much harm. Even when they get together and they gang up on us, is their strength much more worrisome. So first we ask for Akkadosh Baruch Hu to separate them, that saakere, sashabere, semagere, and then we ask that even the lone nations who are not together with the other nations, we ask that they be humble and not bother us and not try to harm us, be it physically or spiritually, it's just to leave us alone. So therefore, the khasim sabracha is mahkhnia zaydem, according to Ebb Shuaab, as that is the first stage of subduing the nations, is eliminating their threat to Klay Israel. In other words, we're looking for them to be not a problem anymore, to neutralize them, so to speak. So although the stage of saakere, sashabere, semagere is important, but ultimately we just want them to leave us alone, and that's what mahkhnia does. So that's the khasim sabracha, the prechasaminem, and we'll move on to the next sra, the bracha of ala tzadikim, wishing everyone a gavaldika day.

Orukhoyi Tsvila, Shire No. 681, ala tzadikim ve ala chassidim. So in the previous year, we saw a few mahalkhim and what tzadikim means. Now we have to see what chassidim means. Who is referred to as a chassid, a pious person? So the conventional understanding of the word chassid is how Mesihil Susharim, Perikyutess, describes it in the name of the Zahra Qadrish, Pashri Kisaytse, aizewo chassid ha-mes-chassidim Who is pious, one who does kindness with Akhadrish Baruch Hu, with his maker. What does that mean? That means doing more than what is obligated to do. A tzadik is one who does what he's supposed to do. A chassid goes the extra mile. He looks for ways to serve Akhadrish Baruch Hu beyond what it says in Shulkhon Arh. Mesihil Susharim in Perikyutess writes that one who loves Hashem truly won't suffice with satisfying his obligation. As those obligations, all of Klayasharal knows and all of Klayasharal does. It's laid out for us, black and white. Open the Shulkhon Arh, we know what it is to do, do this, don't do that. The one who loves Hashem, it's like a son loves a father. Now as soon as he hears what the father likes, he seeks ways to do it even more, even better with additional angles. Not because he has to, but because he wants to. He wants to please his father, that's what a chassid is. Now, the Mesihil Susharim in Perikyutess elaborates at length about the Midah of Chassidus. And a lot of it is acting with kindness and with benevolence to other yidin, to other people. But from the Zoyer Akhadrish it seems that the main aspect of Chassidus is giving and doing more for Akhadrish Baruch Hu. Now according to this understanding, really the bracha should say Ala Chassidim ve Ala Tzadikim. Why do we say Ala Tzadikim first? If Chassidim is a higher level, it should start with them and then work its way down. It should start with Chassidim and then go to Tzadikim. So some Mufarsim, including the Seidu Hayyayim, they write that when you say this, you should have the following in mind. Ala Tzadikim, the people who do what they're supposed to do, the Koshkian Ala Chassidim and certainly on the Chassidim who are even greater than the Tzadikim. Okay, but even though it sounds like in the way the bracha that Tzadikim is greater, so the way the Seidu Hayyayim learns that using the conventional understanding of what a Chassid is, that we're saying Tzadikim and certainly Chassidim who are greater. We'll see in a minute, like a different shot, no, I don't understand this. Now, Rebekah Vemdin learns, we saw this in the previous year, that Tzadikim are those who are righteous and upstanding with their fellow man. Now, they follow Hashemish with properly, they're doing Tzadik-Tzadik-Tiridev, that's how he touches the Chassidim in our bracha, the Tzadikim in our bracha. So along those lines, he touches Chassidim in our bracha as well. In other words, this bracha is discussing Chassidim who are helping their fellow man, who are going beyond the letter of the law in bin An-Lachabey-Ray, who are going the extra mile for others. Now, and this is really the way that Mrs. Husham discusses at length in Perik-e-Tas. And the truth is, it's the ready-to-be-shining who held like that, the Sforno, and his peerish to Perik-e-Abbas, Perik-e-Mishnah-Hey, he also learns that a Chassid is one who is very kind and benevolent to other Yiddins. So again, so you see that there is a school of thought here that our bracha is not discussing a Chassid in relation to Akkadish-Barakhu, the way the Zahir and the Mrs. Husham say, and it's not discussing a Tzadik in relation to Akkadish-Barakhu, rather it's discussing Tzadik-e-Maghasidim in relation to other Yiddins. Now, another pashat, now we really saw this already from the Abu-Draham, is that a Tzadik is one who never sinned, and a Chassid is one who sinned and did Shuvah. Right, and according to this pashat, no, it actually would make more sense because then Tzadik is a higher level than a Chassid in this understanding. So the bracha does flow better according to this pashat al-Tzadikim al-Tzadikim. Tzadikim of those who never did any sins, al-Tzadikim of those who did sins, but did Shuvah. Again, we had questions on that pashat, but we asked, you know, in other Tzadik-e-Maghasidim, how's it possible to even have someone that never sinned? I mean, that doesn't exist. I mean, it happened for people in the history of the world who didn't do a du'a-khet, like Mar-Saz, Abba, Maseb-e-Itish-al-Nakhash, whether it was Amram, and then Kola'ev, Ben-Dab, and Yish-e-Ben-Dab, and Ben-Yam, and but besides those four people, there's no one else in the world who didn't do an Averi. So we asked the question, how does Abba-dram learn that, that's how they've been someone who never sinned? Okay, but that was that question. But this pashat is also problematic from a different problem, because we know that the G'mor-e-Brahis of Lama-dala tells us that that in the place where Abba-l-Shuva stands, even great Tzadikim can't stand. It was the level of Abba-l-Shuva, someone who did Abba-e-Ris and turned his life around, and came back to the Jwarkh, who is so much higher than someone who never did Abba-e-Ris. Again, we have to understand how to answer that. So I'm going to show you in the next year, and we'll address this subject a little more at length, and see if we can come to an understanding. Wishing everyone a Gvaldike day.

I've got Nehru Shahbaz to everyone, Aruch Huys 3 Lush and number 682. So we mentioned the pashat of the Wudraham, this is also the way we heard it in Yikar and others we've shown them learn, that tzadikim are those who never did khatayim and khasidim are those who did do khatayim and did shubah. And the mile of this pashat is that the Nus Chabrach of Floor is better. As ala tzadikim ve ala khasidim, it sounds like tzadikim is a higher level than khasidim. So what the Wudraham is saying, that tzadikim are those who never sinned and khasidim are those who did chubah. So tzadikim want to be higher level. But we left over the question in the previous share. This question was asked by Yalkat Gershuni and other Mufarsim, asked this question that we know from the Qumar and Brachas tells us that when Mokun shabali chubah umdim, e'in tzadikim kumurim khadum laamid, which tells us that bali chubah are greater than tzadikim who never sinned. So over here the Wudraham shi misbi telling us that tzadikim or never sinned are greater than bali chubah. So the various answers given to this question, we'll take a look at two of them. If you did banyukar explains, what does it mean, the Mokun shabali chubah umdim? In other words, they are like a e'ved lufnea melech, a servant who serves the king, whereas a tzadik is like a sar lufnea melech, a minister before the king. In the Qumar and Brachas, also the flamadal explains that an e'ved, a servant, can enter the chamber of the king at times and in places that a sar cannot. Now he has better access, someone who is a servant in the palace goes in and out at will. But ultimately, a sar is higher up than an e'ved. Now this honor is greater for never having rebelled against the king. So in a certain sense, we're saying that bali chubah on a higher level, that means they have more access to the king, they're more readily able to go to the king and speak to the king, that is definitely a higher level. But ultimately when you compare the two, someone who never rebelled against the king, his honor is greater, he's better. So when the Qumar says Mokun shabali chubah, it means in certain aspects, in a certain sense they're greater. But ultimately, when you look at the two together, someone who never sin has aspects that are higher than the bali chubah as well. That's one way to deal with this question. Another answer given, this is from the Prima Ghadam, in his safer Tevas Ghaimah, Pashas Tasriah, he discusses this question and he writes that the Ma'ila of the Mokun shabali chubah is referring to one who does chubah may avah. Now, someone who does chubah out of love for Akkadash Baruchu, that's the level that the Ma'ila of the Mokun shabali chubah is at a higher level, another why? Because someone who does chubah may avah, the khizal talas, his khatayim becomes zuhuyas. His sins get turned into zuhuyas. So he is left much higher than Sadik who never sinned because you take the person who sinned and when he does chubah may avah, all his sins become zuhuyas, now he has much more zuhuyas than even Sadik, but one who does chubah may yira, which is a good level. Of course, someone who can only do chubah on that level should do chubah on that level and that's a stepping stone to chubah now, but ultimately one who only does chubah out of yira and doesn't want to get punished again and doesn't want to get other instruments, that's why there's chubah out of yira from Akkadash Baruchu, such a person he's not greater than a tzaduk who never sinned. In that situation, he has a prima-garde and that tzaduk is bigger. That's the two mahaukhtum that we're going to give over here, how we can reconcile the two gamar. So ultimately, the Bavajraham could stick to his shot that there is an aspect of Pali chubah being greater, but of course there's also an aspect of Sadik who will never sin being greater. Now there's another question here that we have to consider and since we're in El, we're smack in the middle of Khadish El and it's approaching you may add in, it's Khadai to elaborate on these topics a bit, we know we're doing Tvila now, but when we come across something that's relevant and timely, let's go to focus on it a little bit also. So the question like this, how can the Bavajraham say that one who sinned and does chubah is a khasid? One who sins is obligated to do chubah, it's a khiyu to do chubah. No, khasid we saw is one who does something beyond the letter of the law. So how do we reconcile these two ideas? I mean, we're saying a khasid is someone who does something he's not really obligated to do, but at the same time, we know that someone who does a number of errors and chubahs, how can we call someone who's doing chubah a khasid? So the primagadam again, this time in the Eishul al-Ram and Shukh al-Ark, the primagadam writes that a khasid comes from the term khasid, which connotes more than necessary. When we do khasid, we do more to this Dhaka, which is this din, and then there's khasid. Khasid is giving more than is necessary. So one who adds Qadarrim, Suyagim, Zahiris to his life to ensure that he doesn't fall into sin again is a khasid. As he's adding on to his away disashem beyond the black and white of Shukh al-Ark. In other words, Shukh al-Ark tells us what to do. The tari tells us what to do, and we have to do it. Then when we do our own safeguards, we put fences, we put khumris, right? So what happens is we're adding on to the tari, so to speak, so that we don't fall, right? We find that Alana Khazal has Suyag with tari. So of course, says the primagadam, one who sins is obligated to do chubah. But by virtue of the safeguards, the Suyagim, the Qadarrim that he puts into place to ensure that his chubah is real and is lasting, we look at him as a khasid. So the actual chubah, you're right, that's not what makes him a khasid. What makes him a khasid is the fences that he puts into place, the Qadarrim that he puts in place, the additional safeguards that he puts into place to ensure that he doesn't slip back into his life of sin. Because any balchua who doesn't put safeguards in place is all but certain to revert back to his old ways. And it's really not a balchua. We know because part of the chubah process is kabbala al-asid. No, it's just something we have to do. We have to do kharrata, we have to do vidi, but we must do kabbala al-asid and that's what chubah demands. And doing kabbala al-asid is impossible unless we do something concrete to ensure that our kabbalas will last, right? We have to put siyagim, we have to Qadarrim, we have to make kabbalas, right? So the Birmogadrim is assuming that a real balchua is going to make siyagim and make qadarrim and then add things to his life. And that's why we're able to call him a khasid. That's how he deals with this question. I have another chat here. This is what we say for al-asid in Simeon Yud. He learns that the word khasid comes from the Lushan of Busha. And he brings rice from the targum, you know, for brevity, we're not gonna go into all of the rice, but he wants to say that khasid comes from the Lushan of Busha. That one who gets ridiculed and disparaged for doing good things, right? And this is very prevalent, especially in the beginning stages. One who changes his ways, you know, his former friends ridicule him for his new path. So one needs to be strong and needs to persevere and not get sidetracked by these lutsanim. We need to stay focused. We need to know that, you know, we're doing the right thing. We're doing the ratsanah shem. We have to ignore the lutsanim, the scoffers, who in reality are just jealous of our new path and I wish that they could also have the strength and the guru to change their ways, but since they can't, you know, their way they deal with it is by making fun of those who do change. But in any case, with this definition of khasid, being someone who has the Busha, but what's there strong, so it's very clear why we refer to a Balchuva as a khasid becau

Aruchah is Tfilah, Shion number 683. So in the Baruchah of Al-Hatsadiki, we ask the God of Baruchah to arouse his compassion and His mercy, al-Zikni, am-Khabis, Israel, and the elders of Klay Israel. So what are we referring to here with these words? Some of our shams say we are referring to all Tamideh Chachamim, or Chachmiatera, as the positive compassionist Qadayshim says, we have a Daretah, Pne'i Zakhim, the Mark of Dushan, Hamad Be'ez tells us, e'in Zakhim el-Misha Kona Chachmah, the word Zakhim is like a compound word, comprised of Zek, Kana, this person acquired wisdom. So here too, in our Baruchah, when we ask in Khadish Baruchah to have mercy on our Tamideh Chachamim, that's one shot. Other people should learn that Zikni, Am-Khabis, Israel is a specific Bakasha for the manhigim of Klay Israel, the manhigim of the generation that our Khadish Baruchah shall protect our leaders. It's not just a request for all Tamideh Chachamim, because regularly, Tamideh Chachamim, we include in the next words of the Baruchah what we're going to say about Plates-Based Ephraim. But over here, Zikni, Am-Khabis, Israel specifically were asking for the manhigim. Some of our Shem differentiated two as follows. They say, Zikni, Am-Khabis, Israel are those Tamideh Chachamim who teach Taira to the Klay Israel, whereas Plates-Based Ephraim are the Tamideh Chachamim who sit and learn Taira on their own, but are not necessarily teaching to others. This project goes very well with the Nusukh of the Baruchah, Zikni, Am-Khabis, Israel specifically, Klay Israel is the Canaan, and not simply about Allah the Canaan, the way we said it by Allah Tzadikim and Al-Fasidim. Rather, we said, Zikni, Am-Khabis, Israel, since it refers to the teachers of Taira of Klay Israel, so we emphasize Zikni, Am-Khabis, Israel. Now, other Maphashim, and Rukham Kaniyashkis, that's all among them, also Taiches, that Zikni, Am-Khabis, Israel are the Good-Doily Hadir. Sometimes the way the Taira refers to the Shivim's Canaan, the Sanhedrin, the Tap-Tier elders of the generation, that's what we're talking about over here. We're talking about the Tap-Tier of the Good-Doily Hadir of every generation in this chat. Also goes well with the words, Zikni, Am-Khabis, Israel is not just a Canaan, it's Klay Israel as a Canaan, it's the ones who are at the Tap level of Klay Israel. Now, some of Maphashim, including Rishayanim like Rabid-e-Banyiqar, Agha, someone recently asked me, who's Rabid-e-Banyiqar that I mentioned a lot? So, you have to know that Rabid-e-Banyiqar was a very, very Helikyed, he's one of the Helikyed Rishayanim, he was the rabbi of the Ramban, and he's a very, very great man, so he has a lot of Perusha Mantrila, that's how we mention him a lot, and he taiches that it's referring to Zikni Mamish. In other words, all the El-Tariyiden, all the elderly members of Klay Israel, would have been for them, for their health, for their well-being, for their protection. And it's not just Abakasha says Rabid-e-Banyiqar for the well-being of the elders of Klay Israel, which of course it is, but it's also Abakasha for ourselves, that we remain active and healthy into our old age. Rabid-e-Banyiqar brings a Medrish Tankhuma, Bajus Mekesh, which says as follows, He says, It's referring to the time when age, you know, creeps up on us. A person must daven for his elder years. That his eyes should continue seeing, and people should still be able to eat on his own, and be able to eat properly. The rabbi of Mahalakha says that he should be able to walk. In other words, it's a Tfila that we remain vibrant and functional into our old age, us as well as others in Klay Israel, a special Tfila for them. Now the Ian Tfila, one of the Prusham and Oitsa Tfila Siddhar, he writes the Shatuk al-Khiddish, he writes that in the times of Rev. Ghamliyel, there was an influx of gay women in Klay Israel, and also at that time, in that era, chutzpah, disrespect for elders became an issue. No, the youth were not acting properly with proper respect to the elders, to the older people, so Rev. Ghamliyel added into the bracha of al-Tsadikim, the special Tfila of al-Zikni Amchai Israel, and Gary al-Tsadik. According to this Shat, no, it means obviously all elderly people. Now, according to the Mufarsim, who learned that it's referring to regular Zikhanim, to all Zikhanim, so then we go back to the original question, why didn't the bracha just say al-Zikhanim? The way it says al-Tsadikim, al-Khissidim, it says al-Zikhanim, why are we adding the words, Amchai Beis Yisrael? So, Prat could be, we find in the Gammara, in Kaddushan-lam-Gem, in other places that you're b'yochanan, would stand up and show respect for the elderly people of the Ummas-e-Ailu, the non-Yiddish elderly people. As all elderly people of all nations have a certain level of life experience that demands respect, the Gammara says. So therefore, Khazal over here, in acting out of bracha, wanted the Trila to be specifically for the Zikhanim of Kha Yisrael, and not a bracha for the Zikhanim of other nations. So they added the words, al-Zikhanim, Amchai Beis Yisrael. Now, you may ask, what's wrong with Da'vani for the Zikhanim of other generations? So the emphasis we find, it's not so posh to Da'vani for the well-being of people of the Ummas-e-Ailu, for example, the Shabura, it's in the Qudzal-e-Gimel, it's called Mkhavzai, and it's about benching. When we say the Harachimah is in benching, if a person is eating, and let's say in the house that belongs to a guy, he might be eating on an airplane or eating in a hotel. So over there, we don't say the Harachimah or the Yishlach-e-Braacham or Ba'is-e-Zeh, rather we change the Nusukh. The Yishlach-e-Braacham or Ba'is-e-Zeh, something like that. In other words, to specifically not give too much of a Tfilah or a Braacham, for the Ummas-e-Ailu, we find this also in the Maghna-Bram, in Simmukh of Faites, it brings that, if you're benching, and there are members of the Ummas-e-Ailu present, and this is very common, it could be, you know, waiters, it could be, you know, household help, it could be aids that people have, and every day that you're benching in a suda, and they are going present, so instead of saying Harachimah-e-Braach-e-Sanu, we have to add the words Harachimah-e-Braach-e-Sanu-Benei-Bris. So you see, you do find this thing, the Khazal weren't so keen on including Ummas-e-Ailu in our Braachas, in our Tfilahs. Again, it doesn't mean that we do have to have respect for them, we have to, obviously, have Dara-kharats, and we have to not make a Kholash-e-Mid, of course. But in the Nusukh of the Braachas, we try not to include them, and that could be why, when we say in Gobi al-Zikni, Amchub-e-Israel, that we specifically say Amchub-e-Israel to exclude the Nusukhainim of other Ummas, that may be shot over here, wishing everyone a Gvaldike day.

Orchai's Tfilosh in number 684, the brochabalat tzadikim continues and asks Akadosh Baruchu to arouse his mercy and compassion, al-plaitas saifrayam, or the way Svaret says it, al-plaitas base saifrayam on the remnants of the scholars of Goliath's realm. So who are we referring to with the word saifrayam? Who are the saifrayam? And why are we saying, plaitas, that they are remnants, that they are left over from a time in the past? So the Gomorran tradition of Lame tells us, lafikakh nikru rahshaynim saifrayam, saifrayam kala'isisha batayra, saifrayam is a general term used to refer to khachmiatayra, but more specifically to those who had a total command of the tarah, down to the very last letter of the tarah, they used to count the letter, which doesn't just mean counting, it means understanding and darshaning each letter. So initially, this referred to Ezra ha-saifrayam and his best, Ezra-based dinay, and khachmim in his era. Those who came after him were of lesser stature, but they did hold on to at least some of the khachma and followed Ezra's way of learning and they followed Ezra's lead. So the subsequent generations of Tameel al-Khachmim are referred to as plaitas, the remnants. This includes the Tameel al-Khachmim of every generation, who on some level take the place of Ezra al-Saifrayam and his best, as the tarah tells us. Ashaifayit ashaiye bayyama mahayim, ayiftakh b'dayray, khashmur b'dayray, every generation, although we get diminished from the stature of the generation previous, still, we have look at each generation's khamim as the as the top tier, so to speak. So that's one understanding of what we're talking about over here. A plateus sefraim means the Talmud khamim of every generation. Others learn that sefraim are specifically khamim of Torah Shabalpah. It means the Tanoyim and the Maroyim who you know who doushined all the letters and words of the Torah and all the psukum of Torah. And plateus sefraim are all the khamim that came after them who learn and keep Torah Shabalpah alive. But that's again why it's called plateus because the sefraim are the ones who structure the Torah Shabalpah the way we know it, which of course was given to Messinai, from Moshe to Yeshua to Zikainim etc. But it was those Maroyim and Talnoim and Sefim who had the ability to use what was given to Messinai to doushined to make halachas, to put halachas in place, to structure halachas. And once that that era closed after the Gomorrah, now everyone after that is just learning what the Maroyim Torah is, what the Tanoyim Torah, so we are, so to speak, referred to as plateus. Anusul Svaart, Anusul has plateus base sefraim. So what's this base all about? So some professionals say that it's like base Shammai or base Hillel, meaning the Talmudim that follow the approach of a certain Rebbe. So Sefim, they decoded the Torah Shabalpah and they doushined it and they put everything into place. And the plateus base sefraim are the people who follow them, who learn their Torah, who analyze it and keep it alive. Others say that's a reference to Tameed-e-Khamim who sit in base matters, the plateus base sefraim. People who sit in base matters and continue to learn the Torah of previous generations, base sefraim is an allusion to base Hamedrish. Now, in my portion, I'm bringing a few additional Pshatim while we refer to Tameed-e-Khamim as plateus, as remnants. So one shat that is brought is that the amount of Tameed-e-Khamim diminishes in each generation, now due to the Tzaris and the Xeiris of the Gullus. So we deem them plateus, remnants, sort of like survivors, if you will. As the Torah gets diminished, the Torah of Gullus is just not the Torah of before Gullus, of when we had a base of Miqdash. So we refer to anyone who's learning Torah today as sort of a remnant of what was. Another Pshat is that even though in quantity, we still have Tameed-e-Khamim, Bar-Khashem, the explosion of Torah in the world today is incredible, it's phenomenal. But only in quantity, in quality, it's a far cry from yesteryear. So we deem the people learning today, even though there are a lot of them, and it's growing, and it's amazing, and it's unreal, still their plateus, their remnants of a world that was. Another Pshat is that in every generation, although the Torah level diminishes from the previous generation, Akadash Bar-Khul allows certain Tameed-e-Khamim to remain. Obviously, he always leaves over a few Tameed-e-Khamim from the past. He gives them a rich-es-yamim, he gives them, you know, that's the lucid well into their 90s, 100s, etc. Why does Hashem do that? Because in order that they should be the link to the next generation to connect the present generation to the past, and that's another understanding of the word plateus here. So all of these Pshatim that we just mentioned are assuming that plateus-e-s-e-fram, or plateus-e-s-e-fram means Tameed-e-Khamim, as many Mephashem indeed learn, like we mentioned. But there are other Pshatim and these words, even from the Rishayna. Now the Rakeach learns, plateus-e-s-e-fram refers to those who teach Torah to children. Now Rashi, now in the Gomorrah Saitim M-Tes, the Gomorrah says that Meskatna or Daeris, that the Daeris, you know, get diminished, you know, each generation gets less and less Kayakh than a generation before it, and the Khachamim becomes Sefraya, the Gomorrah says, says Rashi, what's the type of Sefraya? Malamde-Tenaikis, those who teach the children. Now Shimon Shvavzatzal, he explains why we refer to Torah teachers as plateus-e-s-e-fram, because they are a personal minority of the Tiber, due to the meager salaries that they get for their important work, and due to the lack of proper appreciation for their important work by the Hama-Nam, people don't give the proper respect and proper, you know, stature to the people who Hama-e-Senev are supposed to teach our children Torah, not at any age, be it from, you know, from al-Avbaz up to Rashi-e-Shiva. People will teach our children Torah, they teach our, teach Khayyash-Rail Torah, are the most important people in Khayyash-Rail, and the problem is we don't always recognize that, we don't treat them that way, we definitely don't compensate them financially for the work that they do. So we must recognize our children's Rabaim, no, no, we have to recognize them more, we have to recognize them better, we have to support them better, we have to lift them up. So the Yerushalmi-e-Hagiyah, Perakalov-Mashnazayin, that says, you should know, says the gemarro, the Yerushalmi, that if you see cities that get destroyed, they don't have a key, if they don't endure, you should know it's because that the people of Torah were not properly compensated, were not properly taken care of. So in order for Khayyash-Rail to endure, we must realize that those who teach Torah to our children, they are bame, the teachers, they are the most important people in Khayyash-Rail, we need to do our best to, to, you know, give them as much as we can, whether it's financially, whether it's, you know, give them compliments, give them, give them khizak, you know, these are the main people in Khayyash-Rail, and that's Plato-Syphraim. Another Pshat, this is brought in the ACI, from the Siddharth of Herd Shats, an old Siddharth from way back when. He writes, Plato-Syphraim refers to the Mechabri Svarim, the Tamid-e-Rekhamim, who are Mezak-e-Sarabim with their Svarim. So the mainstay of Khayyash-Rail, Khayyash-Rail needs, you know, the Torah, of course, is our main safer, but we need Svarim, Tash-e-Balper, we need more and more Svarim to help us understand the Torah deeper and deeper and deeper. Now this Pshat, the reminence, the Jewish society, you know, there's Svarim on all types of things, all types of subjects without Svarim, we can't live. So we call them Plato-Syphraim, why do we call them reminence? As the quality and quantity of Svarim diminishes, you know, with each passing generation. Again, the bottom line, you

The next group that we mention in the Rakhobal Tzadikim are the gherim, converts to the Jewish nation. The term used is called Gheri Hatsedek, the righteous converts. Now, why do we specifically use this term? So the Colboy Simm Kufmem Zayin writes that there are four types of gherim. The third type is called Gheri Ahava. That's one of converts so that he can marry a Jewish woman. The second type of gherim is called Gheri Parnasa, one who converts due to poverty being an issue in his life. So becoming a Jew, you know, he changes his mazel or he feels like, you know, he'll have the advantage of, you know, the Gaba Yitzedaka, the chesed of a Jewish people helping to sustain him. The third type of gheri is Gheri Tzadik. That's one who converts due to his love of a Kaddish Baruch, love of the Jewish people. He wants to be close to Hashem, the way only a Jew can be. And the fourth type is called Gheri Yira. Those are people who convert out of fear, you know, like by the Purim story, after Hamim was hanged. He says, He had a fear of being killed by the Yiddim, they joined the Yiddish. So those are the four types of gherim that exist. Now, our brahah is specifically singling out Gheri Tzadik, but the ones who converted due to the love of a Kaddish Baruch, they're doing a Lashim Shemayim, and we're not referring to those who converted for other reasons for ulterior motives. There's a Medrish, a Medir-rabah, Perakhes, which supports this shahad. The Medrish says, Even those who convert not for the right reasons, Hashem still loves them, and certainly a Kaddish Baruch who loves and has a tremendous kheber for those who convert for the right reasons, Lashim Shemayim. So we see clearly the Medrish refers to Gherim who converted to Hashem Shemayim as Gheri Hatzadik. So these are the ones that we are referring to that we're dabbing for in our brahah, but that's a deacon, a little seeding bell, as an example of Hashem, about Gheri Hatzadik on the converts who converted to our nation, Lashim Shemayim, for the right reasons out of the love of a Kaddish Baruch, the love of Klay Israel, the love of Tehran. Now, on the save of Baruch Shemayim, from the Tehran to Mimah, he wonders about the term Gheri Hatzadik as well, and he wonders aren't all Gherim righteous, at least on some level, even though we just mentioned the types of Gherim with ulterior motives, but ultimately if someone is Magyar, according to Allah, he does everything he's supposed to do, ultimately, isn't he a Hatzadik that we can call Gheri Hatzadik? Someone ultimately does it for the wrong reasons, I mean he wouldn't go through the process of Gheri Hatzadik, which is, it's not a simple process, it requires an intense learning and times brismila, they have to sever ties with their past, with their past lives, they cut off ties with the familial ties, etc., so they become a Gheri even for the quote-unquote wrong reason, it is not a simple process and definitely involves righteousness. So writes the Tehran to Mimah that it's well known from Khazal and from experience as well that Gherim are more scrupulous in the way they observe Mitzvahs than sometimes even then regularly they are. Thaisis writes specifically in the Coduchne of Ayah Nalif and Nalif, Thaisis discusses this, how Gherim are more medatic in Mitzvahs, so what this means is that Gherim are quicker to be Mevater on their own desires in order to fulfill the Mitzvahs with more Hidr, to do them in a better way, in a more scrupulous way. The Tehran tells us that the word sadaq has the connotation of vitr, of being Mevater, of foregoing one's own desires for that of Akkadosh Baruch. The word sadaq also has the connotation of being Mevater. So the Tehran wants to say that Gheri at Sadaq is a reference to this attribute of Gherim, that they're scrupulous and that they're righteous in their observance and that they're Mevater on their own one's needs and desires for that of Akkadosh Baruch, so that's how he wants to understand why the Brach specifically used the term Gheri at Sadaq. Okay, so that's how he learns it. So we have a, remember we have a Mitzvah to love Gherim. Tehran tells us specifically that Haftim is a Gher, many times the Tehran tells us that and obviously this is true no matter what, but with this knowledge that Gherim are lofty souls who gave up so much in order to become part of Ammanivkhara, to become part of Clyde Israel and the fact that they, you know, they surely are Sadaqim, Husser Ba'sham with dedication it will make this Mitzvah much easier if we know all this about Gherim and we say the words while Gheri at Sadaq, we should keep it in mind that every time we say we should remind ourselves how special Gherim are, how important it is to love them, how important it is to respect them, to treat them with respect, with dignity, with covered, with sensitivity, and it could be also a key of the Mitzvah Haftim's Gheri, every time you doubt them for them, you doubt them for their well-being in this Brachah, you say, well Gheri at Sadaq, we say Yemin Ar-Rahman HaShem al-Qayni, asking Hashem to bestow his Zvachim on them, his mercy on them, to elevate them, to take care of them, that's all, you know, in some way a key of the Mitzvah Haftim's Gheri. Now, again, we have to also remind ourselves that if they are Madaq, the Gheri Mitzvah, and they are scrupulous in their love of Hashem, and we should emulate them also. I realize that the Gheri men are not in any way, shape, or form, a lower class of Yuddin. They're, you know, Gheri, Khe'azra of the past success, that they're just as much of a Yid as any Yid who is born of Yid is, and they actually, in a certain way, they're, you know, they, they chose this path, they gave up, they were Mabat, they were Maes and Nefesh, to become part of Amun Nifqar. So we have to remember to love Gheri and to doubt them for Gheri and to treat them well. And again, when we doubt them for them every day, like Gheri at Sadaq, don't just, you know, say it and give out there, you know, try to think that we're really doubting for the, for the, for the goodness, for the betterment of the condition of Gheri, who sometimes struggle, sometimes have, in the heart of time, you know, in our society. So it's our job to love them and doubt them for them and wish the best for them. Wishing everyone a gavaldika day.

Orchai's Tfilah, shay'inamah 686. So after we list those that we're dabbling for, the tzadikim, the chassidim, the zkainim, the syifrim, the gayrim, ourselves, then we go on to express what we're asking for them. And all those people we say, yehemu no rahamecha ha-shem balakim, arouse your compassion, ha-shem, on all of us. Now although the bakasha is going on everyone in the list, so from the tzadikim, and the chassidim, and the syifrim, and the gayrim, et cetera, from the chassimis al-braha, which we'll see soon, we end off mishoon and muftah la tzadikim, it's clear that the main ones that we're dabbling for are the tzadikim. But everyone else that we're dabbling for are add-ons, so to speak. The main focus is the tzadikim. And this is how the shay'in shay'in shay'in learns and others learn as well, but it's pretty clear from the end of the braha. When you look at the chassimis al-braha, it's a telling. It shows you what's the main focus of the braha. So what exactly are we imploring ha-shem over here for the tzadikim? Is it a general bakasha to watch over them, or is there something specific that we're asking for akadish-barukhu? There's many pshatim over here. So the first shot is that, some of us will learn this way, that it's a general bakasha for akadish-barukhu to watch over the tzadikim, obviously of the rest of us as well, but to watch over the tzadikim, and specifically from any bad things happening to them, and that's the bakasha, nothing specific. However, some of us should say that it's more specific than that. Khazal tells us, we're more about a comment of noon, that akadish-barukhu mit dakdikim tzadikim ke khutah sairah. We find it a lot all over khazal, midrashim, et cetera, that akadish-barukhu is very exacting for when dealing with tzadikim, due to their exalted status, and due to the fact that every move of tzadik has an impact, has real repercussions on himself, on the people around them, and on the entire world. Hashem is very strict with tzadikim and holds them to a very, very high standard. So, some of us are saying that, we dab in over here bakadish-barukhu to arouse his rakhmanis on tzadikim, and not be too medagdik with them, even though it's for a purpose and Hashem does it for a good reason, but still, you know, it's a feel of that, kadish-barukhu-shah rakhmanis on tzadikim, despite them being tzadikim, not be medagdikir khutah sairah, to which akadish-barukhu usually does. Now, there's another part of it, the Ramchal, and Derech Hashem perechbeis, where he discusses the concept of Kul Yisrael, Arabim, Zal Al-Zah, that all Yudin are responsible for one another. He writes that tzadikim often gets saris and you surah him as a capara for the generation. So what we're asking over here is that, and this brakha is that bakadish-barukhu to have rakhmanis on tzadikim, and not make them suffer too much for the avarice of the generation. Now, more accurately, the way to understand this pshat, that what we're asking over here is bakadish-barukhu, that he should be kovish-kath, so to speak. He should hold back his anger and not get angry at the generation. So that tzadikim won't need to suffer for the generation. It's not a specific feeling that Hashem shouldn't make the tzadikim be a capara for the generation. It's a feeling really that the generation shouldn't be so deserving of a bakadish-barukhu's caste that he has no choice than to take it out, so to speak, on tzadikim. Now, the Shari Shari Shavayda, he writes that in Gullus, unfortunately, tzadikim are often looked down upon, no, disrespected, ridiculed, no, spoken negatively about. This is one of the negative side effects of Gullus, or that people are quick with their rebuke, or their negativity about tzadikim, g'dalim, rebondim. Now, this is itself an aspect of the Gullus, of our bitter Gullus, that the Hamo-e-Nam doesn't appreciate the tzadikim that we have and how much honor they deserve, and not having to come in terms of the care and service, I mean, it's not appreciated, it's looked down upon. So what we're diving over here, says the Shari Shari Shavayda, Yehemunarachan mechho, we ask Hashem to lift up the stature of the tzadikim in the eyes of the Hamo-e-Nam so that the masses should recognize who they are and how integral they are to the survival and success of Klay Israel. Now, the very people who are ridiculing Yerabonim don't realize that their whole schuskim is because of the Torah of the Tamir-e-Kham, because the Yeroshimayn of the Tamir-e-Kham, that's unfortunately what Gullus does, does. And that's why the positive we mentioned previously about Karni-Rishoyim agadaya, Tremam na Karni-sadik, this is really a thriller on the generation, because the generation that doesn't respect tzadikim and manhigim and rabbonim at the Hamir-e-Kham and ends up not listening to them and ends up not living al-Petera and doesn't get the brachah that people who live al-Petera get, Vah-e-Mishomayyat ishmur, once we say, if you don't listen to rabbonim, you're gonna end up not keeping the Torah, that's a fact of life. Like when Yerna discusses at length, Shai Truvah and Shai Gimel, look at the Oisk of Mamav, Mamzai, Mamkhaz, over there he discusses this idea. Like upon that's another aspect, what we're dabbing about, Shem-Shai Rakhmonis on tzadikim, that people should recognize they're godless and recognize their stature and have proper respect for them. Another shot, this is a different angle, totally. This is from the Hela-ka-pele-yay, it's a safer, you know, based phila on tphila. He writes that tzadikim, who strive to shtaig and taira and tphila in Yerishomayyim, and serving al-Khalashbar, who, you know, with simcha, et cetera, often don't reach the levels that they strive for, and that's a tremendous tzar for them. When the tzadik is trying to strive, they're trying to grow and shtaig and doesn't manage to do so, it's a tremendous tzar. And often it's due to the matzah of the generation that they're prevented from reaching higher levels. We find this a lot and that's what I'm talking about, like, no, certain tzadikim were inhibited from reaching higher because of the dirt. Had they been in a different dirt, they would have excelled much better. That's a tremendous tzar to tzadikim who want to grow that they can't. So with Dabendagadishbar, who says the pele-yay, it's to have rakhmanis on the tzadikim and enable them to grow and enable them to shtaig and become elevated and not have the tzar of being stuck in their quest for aliyah in Rukhnius. We had this in Aishwet, it says a similar thing. He writes that we Dabendagadishbar who, to give tzadikim a lay tzar. In other words, we live in a generation where, as much as people try to be pure and then to be shunyosh and mishmiris, and I am, et cetera, it's very, very hard. It's much harder today to watch our eyes, to watch ourselves in the areas of kadush, et cetera, than it was 50, 100 years ago. Just the world is just a cesspool, it's very, very hard. So, you know, lay tzar, brother of the king, Rukhniuch and Shadishverkirby is much harder to reach that. So if you understand, I'm actually saying that with Dabendagadishbar, to be able to reach that, despite the facts on the ground, making it much difficult. And if Chaim Kaniyafsky, et cetera, he learns, again, all similar to this shatun, that we Dabendagadishbar who, to give tzadikim the opportunity to do good things, to, you know, whether it's for themselves, whether it's for the people around them, whether it's for the generation. We ask Nashem to give tzadikim everything they need to beat tzadikim and to become greater tzadikim and greater tzadikim. Then in this filah where we say, tzadikim, we end up with Alaynu. That's a filah for us who don't get bizarre on the fact that we're not striving, that's what we're doubting for, that it should bother us that we're not growing, that we're not striving. If we're going through life and we know we're happy where we are, we know we're co

Ar-Huaystvila, Shia number 687, we continue in the Barak Habaal, Tzadikim. We ask, Al-Khattash Barak Hu'aba Kasha, Hasein, Sakhatayev, Luchala Baytikhim, Bishim Khab'a'imas. Hashem, please give good reward to all who rely on you and on your name with sincerity. So before we get into the statement as a whole, let's first look at the first three words and determine what they mean. Hasein, Sakhatayev, and give good reward. What reward are we asking for you? Is it such a thing as a bad reward that we must stress that we want a good reward? What's going on over here? So, the simple understanding, the way that we Dr. Ham learns, is that the Sakhatayev is Sakhar and Al-Habaal, as opposed to Sakhar in this world. He cites the passing of Al-Halam, Lamar'alif, Muraf Tufkhash, it's a phantal reyekhah, pa'al'tah, l'khoy'sim bach, nagad me Adam. How great is your goodness that you have hidden away for those who fear you. You have bestowed goodness for those who trust it in you more so than for other people. So we're asking here for reward in Al-Habaal, and this includes Abakasha not to give the Sakhar in this world, which will chip away at the real Sakhar in Al-Habaal. And part of this is also the reality that sometimes Sadiqim will suffer in this world. So as not to need Anche in Al-Habaal, and allow for the Al-Habaal to be complete, to be untainted. As the Reshanim already described for us, in the entry of Hashqaha, where he cites the words of the Ramban and the Akdamat-e-Sepi'i, about this aspect of Sakhar, where Hashem specifically gives the Surah to Sadiqim in this world, so that their Sakhar in Al-Habaal is complete. So basically, according to this understanding, the same Sakhatayev means that Hashem, please do whatever is necessary so that the Sakhar will be good, will be 100% complete in Al-Habaal. That's what we mean by the same Sakhatayev. Another understanding of this Tvila, this is from the Maril. Now this is interesting, the true is Maril, the true is Ahadashi, semi-Adaladi, you can find it. He was asked by Wadashayel, how can we ask, in the same Sakhatayev, how can we say this in our Bracha, isn't that a foregone conclusion that Akkadash Baruchul will reward those who deserve reward properly? We know the G'mar tells us, in other places, that Aina Akkadash Baruchul will be a Sakhar Khulbaria. Hashem does not withhold reward from anyone. Anyone who does something good will get reward, even a big Rasha, if he does a Mitzvah, he will get rewarded. So what do we mean by the same Sakhatayev, this is the question that was asked in Maril, so before we get to the Maril's answer, Agav, I want to point out that in the Sifatayev Shala, in the Piyushadayev Shala, he writes that unlike humans, no, who do favors for other humans, and the favor itself suffices, when a person does you a favor, you don't give the recipient a reward for asking for the favor and for taking advantage of the favor. When we ask for a favor, the person does it, that is the reward, so to speak, I did the favor. But Hashem is not like that. Not only does Hashem give us favors, give us goodness, hatava, non-stop, when we rely on Akadish Baruch, no, for his hatava, on top of the hatava, on top of the tarv that he gives us, he also gives a Sakhar for relying on him in the first place. So it's like a double hatava, and that's how he understands the words, the same Sakhatayev. And that's what we're asking for in this Baruch according to the Devish Shala. But back to the Maril, so the Maril was asked, why are we dawning for Sakhar, if Sakhar is a foregone conclusion, you do a Mitzvah, you get Sakhar. So the Maril answered, based on the words of the Rakech, and of course Akadish Baruch will give Sakhar and all the haba for our Mitzvah, a Mishim taivim phabitachim, that's not what we're dawning for over here. That goes without saying, in the Hanami, that if you do anything you do here, we'll get rewarded. No matter how small an act, a Mishim taivim, Mitzvah, everything gets rewarded, not a question. What we are asking for here, says the Maril, is that on top of our Sakhar and all the haba, we also want Sakhar in this world, to be Zoykhre to Shneeshul Khanis, as Chazal called it, in a way that it doesn't diminish the Sakhar and all the haba. And as we're asking that, besides all the haba, the Sakhar, that should be retained for all the haba, we should also get no hatava in this world without it, you know, tapping in to the Sakhar of what we can get in El Mahbub, and that's why it's called Sakhar taiv, says the Maril, because it's all good. It's Sakhar in this world, and it also has Sakhar in the next world, and it doesn't detract one from the other. Because obviously, if we would detract, if we would deduct, you know, from the next world, then it wouldn't be taivim. So if we're asking for taivim that we should get in this world also without it taking away from the other world. So you may ask, you know, we know Sakhar Mitzvah What are we asking for Sakhar in this world? There is no Sakhar in this world. So the answer is, and again, the Ramam says it's already a man, you know, many of you should point this out, that, you know, based on many times you find in the taivirah, Bahayyim shema yaatishmuh, and it is, Asad digishmei khaba itam, there is Sakhar, so to speak, given in this world, but what does that mean? I thought there's no Sakhar in this world. So the understanding is that it's not a Sakhar, in other words, it's not a payment for our Mitzvahs. That's only an El Mahbub, payment for our Mitzvahs only El Mahbub. Rather, what happens is when a person gets hatav in this world, this is, this is Sakhar in the sense that it allows us to better serve Hashem with minuqsa nafesh, and it allows us to, to be makadishim shemaim in this world when people see that Sadiqim, you know, they are thriving, that the Sadiqim will take care of us, Sadiqim is not a reward per se, reward is only El Mahbub, it's more like a currency to use in our, in our performance of Mitzvahs, in our performance of Mahisim Tayvan, when Hashem gives us hatav in this world, we're then able to continue doing Mitzvahs, continue doing the Mahisim Tayvan with minuqsa nafesh. It's not so much of a Sakhar as it is a means and the ability to continue doing good in this world. Obviously, if Hashem gives someone things in this world, be it health, be it the children, be it money, whatever it is Hashem gives us, if we use it to further do Mitzvahs and further serve Hashem, then it's not a Sakhar. And then it's just like a means to do it, to do more avoid this Hashem. But if we use it, Hashem gives us against the Qadish Baruch or ways that are not avoid this Hashem, then a, you know, we're squandering what Hashem gave us and we're not using it for the right purpose and that kind of Sakhar in this world will take away from El Mahbub. So that's the understanding over here what the Maril is saying, that we're not asking for the Sakhar and El Mahbub, we're asking on top of that, that we should have an uqsa nafesh in this world, we should have hattavah in this world to be able to continue serving Qadish Baruch. Okay, we're going to share in the next share, we're going to continue this discussion because there's more to say on this topic, wishing everyone a gavaldika day.

I could never show this to everyone, Aruch Haistila, Shai Nama 688, so we're discussing the words of Hussain, Sahar, Taif. So in the previous year, we saw two shatim, either it's a reference to Sakharen el-Mabah or it's a reference to Shnei Shulkhana, Sakharen el-Mabah, and also Sakharen el-Mazeh, the kind that doesn't diminish or detract from our Sakharen el-Mabah, but rather it's a currency to use in el-Mazeh to further earn more el-Mabah, that we saw in the previous year. Now there's another B'Sharia from Shimon Shuaab, which is a different approach. He learned that Sakhartayev is a type of Sakhar that enables a person to take that Sakhar and be made to be with it to others. Now this applies physically as well as spiritually, meaning Sakhartayev is Tayev in the sense that it enables Hatava, it enables me to be made to as well, or Marshal. For example, a person has strong B'tachan in Akadash Baruchu, that Akadash Baruchu gives him Schar that his heart is filled with even more B'tachan to the point that he will be able to inspire others to have stronger B'tachan. Or for example, one service Akadash Baruchu properly, and Akadash Baruchu gives him a surplus of Parnasa, that Schar enables him to give more tzedaka, not to people in need, or to support them in the khamim, or to be able to do more mitzvah. So that's a Schar that allows him to turn around and be made to others, and that's how Shimon Shuaab learns the types of the same Sakhartayev, a good Schar is a Schar that you're able to go ahead and be made to others. Okay, so now that we know what Sakhartayev is, let's go back to the complete statement, now the full bakhasha that we're asking over here, Now what does that mean? What does that mean by MS with sincerity? What is meant by MS? I mean, what's the difference between one who relies on Akadash Baruchu and one who relies on Akadash Baruchu by MS? Obviously, if one has inauthentic betachin, fake betachin, then that's not a betayach vashem at all. Now obviously, if one's betachin is only on the surface, then he isn't a betayach vashem. So what is meant, you know, what's the distinction of a baytchim bishimkhah by MS? So one understanding is that this is how Shemeshwab, Zetzal, learns, also I saw in the Sikhis, in the Shmuzin, in the Masud Shifinkel, the Mirosh Siva, on page 87, he discusses this. And the way they understand is that a baytchim bishimkhah by MS are those who have strong betachin in Akadash Baruchu, which doesn't falter. I mean, even when they're faced with tsarris, with challenges, with difficulties in their life. In other words, one who has strong betachin, even when something happens in his life that seems quote unquote bad, such a person understands that whatever Akadash Baruchu does is good, and it's good for him, and it's beneficial for him. In other words, he has the strength to say and to feel damzul utaiva even when faced with nisyonis, with difficulties. That's a baytchim by Shem by MS. Now Ramosan Tsvizatzal elaborates on this, and he explains that betachin can be intellectual, but it could also be emotional and tangible. In other words, many people intellectually know and believe that everything Hashem does is good. Akadal utaiva and damzul utaiva, intellectually, we all, most of us, understand that and believe that. However, when something happens in our life, to shake things up a little bit, the intellectual betachin is too weak to translate into betachin on the ground, and some people get bent out of shape, they fall apart and have a hard time accepting Akadash Baruchu Xeria, despite the fact that intellectually they know they could and they should. So Abitair by MS requires more than just knowledge. It requires afforded to it and strength. When something happens that may be difficult, or challenging, or painful, some of the Taekwashem should verbally thank Hashem for it. Yes, you have to thank Hashem for the nisyonis, for the challenges, for the opportunity to be tested in betachin. We don't ask for these tests, but when they do happen, we need to recognize that it's an opportunity to thank Hashem and to realize that it's for our best interest. It's good for us. It's beneficial for us. And this will enable a person to stay connected to Akadash Baruchu without any tiness, without any complaints about Akadash Baruchu, even when things are difficult. So when a person is put through nisyonis to truly accept the will of Akadash Baruchu, even when it's difficult, that is abayitkhin be shimkha be emes. This is what the Nusansfi explains it. And if anyone, you know, could inspire us all to live this way, it's the Nusansfi himself, who he had his fear share of nisyonis, challenges, hardships. Everyone knows how he was most inepish, you know, every day of his life was the life of Nisyonis. But he never stopped, and he never, he never gave up. And he was always with, you know, with betachin, always with a smile and always doing what he's supposed to do. And while he did that, he inspired all of us. He stood firm as a dogma, as an example of someone who accepted the will of Akadash Baruchu firmly and be emes. And not only did he survive, he thrived, you know, in his tzaras, and he inspired everyone around him, he inspired the entire nation. Klaisha was inspired by him, because he was a quintessential Beiteach, Pashem, be emes, to the highest degree. And this is why, you know, when someone like Nusansfi explains to us the Pshat in the words of Beiteach, he wasn't just saying an intellectual understanding of the words, he was telling us how he lived. He was telling us what it means to live a life of Beiteach. And so, you know, he's a perfect dogma. When we say these words, he's a good picture to have in our mind. You know, the mirror of Shiva at Nusansfi Finkel, the Ritsaadag, the color Subracha, he was the quintessential Beiteach, Pashem, be emes. With Shem and Nakshir, we'll see some more Pshatim in the word be emes here, and how we can understand it. Wishing everyone a Gval di Kedei and a Gval di Keshavas.

So we're discussing the words We saw a few pashatim in the previous year. So let's see a few more pashatim. I brought them apart from the many many pashatim over here. So let's see if we can see another few. So, in the safe of Maimonuchai's pashatim, he explains the difference between B'itachayn and B'itachayn by MS as follows. There are two types of B'itachayn. One kind is found equally by virtually all Yidin. This is a general B'itachayn that Yidin believed that Akkadosh Baruchu is watching over Klay Israel. We say in the Pasachini la yonum v'la'isha'in shemmi Israel, Hashem doesn't sleep, nor does he slumber. He protects Klay Israel. So the Gomorrah human of Samuhtas describes how if not for Akkadosh Baruchu, causing the nations of the world to fear him, the sheep, which is Klay Israel, would not survive among the 70 wolves, means the ferocious nations of the world. So that's a general B'itachayn that Yidin have that Akkadosh Baruchu will ensure. Our collective survival, Natsakh Israel, like Shaker, virtually all Yidin believe that. That's B'itachayn. But then there's another kind of B'itachayn. There's an individual B'itachayn where he trusts and relies on Akkadosh Baruchu for all aspects of his own life. This is a much higher level of B'itachayn. This requires much more personal connection to Akkadosh Baruchu. This level of B'itachayn is B'itachayn be'emis. It's true, authentic B'itachayn where he trusts and relies on Akkadosh Baruchu for every aspect of his own life. So that's how the Meemunuch is once the taitsh. Now, another approach round in the Mifarsim, is that we say B'itachayn be'emis as there is a concept of B'itachayn be' Shaker. False B'itachayn. An erroneous B'itachayn. A B'itachayn predicated on a mistake or on a misapplied concept. In other words, we know Khazal Talas, but B'khamad Afnun, that Akkadosh Baruchu is a person who says that Akkadosh Baruchu will overlook things. He won't punish us with things. He's not letting slide. We can't, Khazal Talas, confuse Vatronus with Rachmonus. Yes, Akkadosh Baruchu is Marachim, and Akkadosh Baruchu is Marachaf. He has patience with us and he waits for us to do chuvah. But Akkadosh Baruchu is not a Vatron. If one does a virus and does not do chuvah, he will have to pay for it. There's no way around that. Someone thinks, Shem doesn't mind, Shem doesn't care, Shem loves me, so he's going to let things slide. That's not a way to go through life. It's a very dangerous way to go through life, B'khamad Afnun says. He's about to do khayaf. So one of the mistakenly thinks that Hashem will simply do this or do that for him, for example. One who is, let's say Rachmanul Talas, sick. And he thinks, Hashem will surely cure me without thinking about why did he get sick in the first place. He doesn't do a khayaf to figure out which of the various he did that caused Akkadosh Baruchu to make him ill in the first place. Perhaps he isn't worthy of being cured in his current state. He doesn't think about that. He just says, Shem will take care of me without understanding what he's saying. Or if he doesn't contemplate that perhaps Hashem made him sick to purify him so that in this world today he'll be primed for getting rid of Habab without having to be punished in the next world. Or perhaps Akkadosh Baruchu is using this illness to draw him close to Akkadosh Baruchu. Or many other Khashbanes that Akkadosh Baruchu has that we are not privy to and that we have no idea. We don't know there are a lot of Khashbanes and there are a lot of Khashbanes lists. Dozens of reasons why Hashem could do what he does. It's okay to think about it but there's no way for us to really know. So if a person ignores all these things, he just thinks, Hashem will cure me. That's not Pitahen. That's Arunis Pitahen or even Pitahen Shekher. So that's definitely not Pitahen be'emes. So now Bracha, we ask Hashem to give us the will with all to have authentic Pitahen based on authentic Khashkafes with proper balance of understanding what Pitahen is and what Pitahen is not. And we ask Akkadosh Baruchu to reward those who have authentic Pitahen and we ask Akkadosh Baruchu to help us be amongst those who have proper Pitahen as we're going to say in the Bracha right afterwards. We ask Hashem to have Rachmanus on those who have proper Pitahen and we ask Hashem to make us amongst those who understand Pitahen properly. And Pitahen is not just like Hashem will do whatever I want. It's not how it works. Okay, that's another understanding of what the word Pitahen be'emes means. And there are many more mahalchim in these words. And we can spend many, many sheurim going through this as a topic on its own. I mean Pitahen is, as we know, one of the most important topics that there is. So while we have a separate Arkhus Pitahen share, which we give many sheurim about Pitahen, all angles, all aspects, but that's not for this. Now we're doing filo. So we can really talk about this for weeks and months. So we're not going to do that forever. But in the next year, we will look at another maybe two, maybe three mahalchim in Chalabai'itahim Mishimchah be'emes. And then we'll move on. But the reason why it's important, because the mahalchim each mahalchim here has valuable lessons that we can and should apply to our own lives. And it's a gem. So even if you don't utilize all of them as far as the beer at Tbilis, you can take one or two Pshatim that resonate with you and use that when you say the Brachah. But aside from the beer at Tbilis, there's lessons that we can apply, practical lessons that we can apply to our own lives. So it's a good idea to elaborate a little more on this topic. So next year we'll look at another fil mahalchim, and then we'll move on. Wishing everyone a gavaldik day.

We are looking at the words, lachalabu itchem, bishimchel be'emes, in the previous Yurem we saw a variety of pashatim, what it means, bithachem be'emes, as opposed to regular bithachem. So let's see one more angle, and then we'll move on to the next part of the rachat. So the Pasek, Emishley Perigimal tells us, bithachel Hashem be'emes, be'emes, as opposed to regular bithachem. Trust Hashem with your full heart, and do not lean on your own intellect. So the Bologna in there, Emishley explains, shaloy noymar eftach pashem, achanim echuyiv laasoy, so li'ishoyim gam al-sikhli. Don't say, I rely on Hashem, but I'm obligated also to do my part, and rely on my intellect. Don't say that to the going. O lachayin amar al-tishoyim, afilu betharias me'shenes, li'iyel chah sikhli chah el-bithach pashem be'chali be'chah. The going is reminding us, that although we do hishtadlis, as Akal-i-Shvarchot tells us to do hishtadlis, don't think for a second that your hishtadlis is affecting any result whatsoever. Hishtadlis is a must, but because it's a mitzvah to do hishtadlis, it's a clullo that we have to do hishtadlis, it's a knas on mankind, it's a tax, there's various different things that, you know, khazal call it. But it has nothing to do with results. Results are 100% Akal-i-Shvarchot's department. In all areas, be it pernostic, be it shadukh, in being in health, we must do hishtadlis, but our hishtadlis is not what affects results. Results are 100% from Akal-i-Shvarchot, and our hishtadlis has nothing to do with the result that ensues. Like we always say, we need to put less bitahim into our hishtadlis and more hishtadlis into our bitahim. In other words, we need to put less trust into the work that we do, and the effort that we do, and we need to put more effort into our bitahim. Unlike many people who are, you know, the mahmir, an hishtadlis, and do more and more and more, we need to put more trust into our hishtadlis, beyond what they're supposed to do, beyond what's allowed to do, but yet they're makal in their hitahim, and they don't have the hitahim the way they should be. We must do the opposite. We must boost our hitahim at all times, and we must relax our hishtadlis, because overdoing hishtadlis doesn't help and even hinders the issues that a person needs. That's the way to go and understand based on this hishtadlis. Shlemah Kluge and other Mepharsim as well, they teach our brachah with this hishtadlis. That one who has strong bitahim and doesn't rely on his own hishtadlis, he doesn't rely on his own intellect, he doesn't do hishtadlis beyond the minimum necessary, that is bitahim ishimchah be'em. That's someone who's truly bitahim. However, one who relies on hishtadlis, and he thinks that hishtadlis is what works, he thinks that hishtadlis is necessary to produce results, and only when things don't go as he planned, then he turns back on his baruchu, almost like in desperation, such a person is not a bitahim by shem emes. That's what's called regular bitahim, if it could even be called that. This is what Shlemah Kluge says based on this hishtadlis, that Albin Asraalti is showing, is someone who is reliant on his own intellect, on his own prowess, on his own shrudness, his own IQ, his own strength, such a person is not being bitahim by shem. Now, a litmus test, to know if the hishtadlis that one is doing is because Hashem said to do it, or because he's relying on his own efforts, is to see if in the quest to do hishtadlis is he bending or even breaking the rules of the Torah, or not? If one habitually leaves Da'bin early, or misses his khabrusa because he has to go work, he has to go to hishtadlis, that's his excuse, then he's not relying on Hashem, he's relying on his own hishtadlis. If one is not earluch in business, if one is unscrupulous in how he deals with other people, he undercuts other people, then he does steak, or he straight out steals, then he's not doing bitahim, he's not relying on a Khadish Baruch, he's relying on his own hishtadlis. The one who fears his competitor and does things to make others have negative feelings towards his competitor, such a person is not relying on a Khadish Baruch, he's relying on his own efforts. That's not a bitahim by shem. Anything that is against the will of the Khadish Baruch who cannot be deemed hishtadlis, that's okay. Hishtadlis is only necessary because Hashem mandated it. So doing anything shelaikirats in Hashem, against the will of Hashem, simply cannot be an acceptable hishtadlis. It cannot be something that Hashem wants us to do. And if Hashem doesn't want us to do something, it can never be called hishtadlis. So that's how they understand this brach of khulavu etchim, khulavu emes, the stands that hishtadlis has to be done as a mitzvah, as a knas, as a khlala, but not something that affects results. So now that we know what a b'itayakh, b'shimchhe b'emes is, as we saw over the past few shiurim, any of the pshatan that you want to go with, right? Then we continue this bracha, and we say, please place our lot amongst them. So in the next bracha, in the next shiurim, we're going to take a look at these words and see what exactly we're asking for with the words, b'shimchhe b'emes. Wishing everyone a gavaldike day.

So after we ask Hashem to arouse his compassion and give schar t'ayv to those who abodechim be shemchho be emes, we then add the words the sim chelkeinu imaim, place our lot with them. So what are we asking for here? So there are three basic mahalchim here to explain these words. First mahalch is from Rabinah Ram Bin Aghra, if you like to be emden go to that mahalch as well. They learned that we're asking Akkadosh Baruchu that we too should be Bali Betachim be emes, like the people who are abodechim be shemchho be emes. We also want to be authentic sincere true Bali Betachim. Now according to this chat we have to understand how we can dab him with something that is dependent on our bachira and our own free will. Every person has the free will to be a betayah pa shem or to allow the has to pun him to cloud his betachim. Every person has the bachira to be a tzadik or to be a rasha. Akkadosh Baruchu can't make you a tzadik or make you a rasha. So how can we ask Hashem to place us in the camp of the baitchim pa shem be emes? So Ghakim Emden deals with this question and he explains this is based on the Gemara Sukhadafnon Be'iz on Be'iz. Yitziray shal'odam meskabra lo bachal yoyim mwavakish la emesay. Every day a person's yitzahara, you know, gets stronger and stronger and tries to bring him down. Wil Moli Akkadosh Baruchu is right in the yakhle. If not for the fact that Akkadosh Baruchu helps him he would not be able to overcome the yitzahara. So the Gemara is saying is that we're asking for siyath of the shmaya to help us in our path to be baitchim pa shem. Because of course we must choose to be B'alabitachim. We must do our part to learn what B'itachim is, what B'itachim's not, to think, to talk, and to act properly, to live life with B'itachim, to be close to Akkadosh Baruchu. Of course that's what we have to do. But after we do ours, then Akkadosh Baruchu is right. Akkadosh Baruchu helps us achieve our goals. That's called siyath of the shmaya. And that's what we're asking for, as we recommended. We're asking the simkh halkenu imo and we're asking for Hashem's help in being successful in our choice to trust and rely on Akkadosh Baruchu for MS. But of course we just lay back and do nothing. Hashem's not going to make us into B'alabitach. So that's the first understanding of these words. Another understanding is brought in by Dr. Ham. It's a different shat. We're asking over here, Ibakasha, the simkh halkenu imo, that it's a request that our schar for B'itachim should be like those who are B'itachim in the shemkh of MS. You know, like we find in the G'mar and Baruchus design, G'mar tells us about the Tfila, the Tfila, the Tfila used to have a long Tfila after Hida'van. And part of that Tfila, he said, the Tosin halkenu beganedan, put us in Ghanedan. That was the B'akasha that he had. So similar we're asking Hashem, give us schar, the way you give schar to the people who have been talking about MS. Now this shat also needs clarification. Okay, how can we daven for schar? And Hashem is a dayana MS, a suratum in paolo, a khaldruch of mishpat. But if we earn schar, of course we're going to get it. If we don't earn schar, then we're not going to get it. So what does this mean? Hashem, give us schar. So we have to say that the B'akasha here is that Akkadosh Baruchu should give us the opportunity to do mitzvahis and to earn our schar. We're not asking Hashem to give us schar for no reason, free schar. It doesn't work that way. But we're asking Akkadosh Baruchu to give us the opportunity to do mitzvahis by some time that we're talking properly, but to learn terribly proper, to do all the things that lead us to the path that we'll be able to earn schar. So that's what we're asking. If we sin halkenu imaim, give us the opportunities to earn that schar. Now our third shot here, and the word is as simple as any imaim, which I saw that the infarction bring, is that it's about kasha, that we be zeuche to dwell near those who are b'itkin b'shim ch'be'emas. It's a request, asking Akkadosh Baruchu to allow us to live in a neighborhood near tzadikim, to daven in a shul that is filled with tzadikim, chasidim, and near Hashemayim. We're asking Hashem to help us be in the right environment, with the right people, to associate with the right people. And this way we'll be able to serve Hashem properly and ultimately be able to get schar. So sin halkenu imaim is not asking for schar, it's not asking for b'itkin b'shim ch'be'emas, it's asking us to put us in the right place. Now truth is this shot is really, it goes together with the other tubschatim that we say, because if we live in a good environment and we surround ourselves with good people, it will lead us to live life like those people that we're being influenced by, to have b'itkin like them and ultimately to get this schar like them. So it's not a separate shot, it really is. It's like together with the other tubschatim, it's just a little twist on the little angle that the truth is. There's a famous rambam, the rambam in the hill is this, the beginning of Perikvav, I'll read it and I'll translate. It's the nature of a person to be drawn after the ideas, the thought process, and the actions of his friends and the people he's around. It's the nature of a person to be influenced by the people that he lives amongst. The fikr, the rambam, therefore, it's the nature of a person to be associated with him, even though he's always sitting near wise people in the Chachmiyatayra, Talmud always, because he knows what he's doing. So he should learn from them and he should love off on him, and stay away from what he's doing. I heard from the Chaysheikh who go through life in the darkness, they should learn from their ways. The rambam is telling us that who we associate with, it matters a lot. When a person looks for a place to live, it's more important than how nice the house is, but it has a pool, but it doesn't have a pool, it's a nice grass. More important than that than what the creature comforts it has and what convenience is, physical amenities, more important than that is what shul is nearby, what shul will be davani, who's the rava that shul? Will that rava help you and your family get close to that qadr-shbarukh and earn ulama, that's what's more important. Is there talking about davani, what kind of crowd is in the shul? What kind of a minyanim, what time do they davani, how fast do they davani? We have to realize that our ulama depends on our choices that we make in ulama. We need to seek out tzaddikim and chassidim to be near. The sim, chelkenu, yimayim, that's what we're saying over here. We need to associate with the right people. We need to stay away from the negative, quote-unquote, influencers who have fake likes, and we need to associate and choose influencers that Hashem likes. The right ravan, the right chaveir, and the right tl-tamiyeh, the rakhama to be around. And that's what this prayer is saying, the sim, chelkenu, yimayim, wishing everyone a great day and a kassim and a kassim a tawim.