Archaistphila, Shinnama 713, so we say in Asem Akhdavid, Kili shuwaschah kivinu kalayahim, because for your salvation we hoped all day long, and we mentioned that kalayahim means all day non-stop. And many Mephashim indeed learn, that's what it means, including the Bershkarov, Rukhaim Konevsky, and others. The question is, how can we say this? If, perhaps, it's not 100% the truth for every person saying it, do we all totally hope for the Yeshua of Akhdashbarkhu all day non-stop? Even though we said that it's referring to our Neshama, no, that, you know, the deep deep inside the Neshama of every Jew, there's a yearning for Akhdashbarkhu and for Ka'ula and for Yeshua, and not necessarily referring to our physical self still. How can we make such a strong declaration of that Kili shuwaschah, kivinu kalayahim, when it may not be so accurate? There were Adal, Rabdavid Luria, and his Pyrrish to the Magyar Shashiashir and Perak Zayin. He also learns that it means all day ma'mish, and he says that we shouldn't say it, that we shouldn't say those words, because it's nirah kimeid eid shakr. It looks inauthentic and even false. Now, even though this line is based on the words of David Amalek and Tehilim Perak Hrafei, David Amalek says, So, David was indeed on this level to be hoping to Akhdashbarkhu every second of every day of his entire life. But how can we say these words if it may be inauthentic? So, there are Adal, he maintains that it shouldn't be said. But of course most of us do say it, most of them have it, and most of us do say those words. So, how do you explain those words and know that they shouldn't be inauthentic? So, I was asked this very question. And in the classical I can ask a response, he responded with two words. And his two words were shemakavila. Now, what does that mean? Shemakavila, that he hopes for it. So, it means that even though none of us are on the level that we think of Akhdashbarkhu salvation 24-7 non-stop, still this is certainly our desire 24-7. Our desire is that Akhdashbarkhu's Yeshua should come, and if we were ever asked by someone at any point, if someone just tapped you on the shoulder and said, Are you hoping for the Gula? Surely, we would all respond with a resounding yes. So, that suffices, says Rebchaim, to be considered Kileshwasa Kili Nukkala Yaim. In other words, yes, maybe it's not on our mind, you know, consciously all day, but if anyone would ask us at any given moment, or anytime we actually do think about it, we would all certainly say, Yes, we want the Gula. So, that's enough to be considered that we are, you know, hoping for the Gula every moment of every day. That's one way to deal with it. Now, another way to deal with this is according to some of our shem, these words Kileshwasa Kili Nukkala Yaim is not touched Kala Yaim all day, rather the way to touch Kala Yaim is each and every day. I was non-stop from the Khurban Abayas until today. Kileshwasa never stopped hoping for the Gula. Kala Yaim, every single day, day in, day out, day in, day out. Look, we even have a bracha for it, you know, three times a day. Kileshwasa never lost sight, lost mind of the Gula. Kileshwasa never gave up on the Gula. Kileshwasa never, it's not, you know, out of sight, out of mind. It's always on the consciousness of Kileshwasa. Now, this is how the Radaq touches the posse that we mentioned before. And Kilm Khafei from David Amalek, who says, says the Radaq, Kala Yaim means, all my days. As you know, sometimes we find a word in the singular that means plural. For example, in Pashubah Yishlach, Yaqababinu says, I had an ax and a donkey, which obviously doesn't mean he had one ax and one donkey, means I had many, many, many axon and many, many donkeys. So too, Kala Yaim says the Radaq means Kala Yaim all the days. And the truth is, the Targum, there's much from that, like that, that's the Prasad as well over there. And the word Kala Yaim, so the Targum says Kala Yaim every day. It's not necessarily that it means all day, but it means, many days, every day of my life. And there's also a medrish, over there in Shirashir and Parak Zayin, which supports this. At the medrish says, And it was not every moment of every day, rather the Kala Yaim every day. As we say, So there definitely are those who learn the even in Shrima Nasser, when we're saying, it means in one way or another, every day as opposed to all day. So the bottom line, so most of our Shrima go with the first shot, or that it means all day, every day. That's like the more simple understanding of the Heya Yaadiyah, called Kala Yaim. And again, with the various explanations that we gave, but some of our Shrima definitely are not comfortable with the clearing that we hope for our Shem, Salvation 24-7 non-stop. And therefore they lean towards an alternate shot of, meaning every day as opposed to all day. Now another possibility, is to say that it's a collective declaration of Klay Israel. Klay Israel as a whole, definitely hopes for the Yeshua, for the Gula non-stop. Even if perhaps not every individual member of Klay Israel can make such a declaration about themselves, that I hope for Mashiach 24-7 every moment of every day, but I don't know, I can't say that with a clear conscience and most people can't say that with a clear conscience, but as an expression of how Klay Israel looks at it, that we could say. Klay Israel also, Kivinu, Kala Yaim, again, Kivinu, like most of Shrima's Shrima is in Lushan Rabin. We, Klay Israel, hope for the Gula every moment of every day. There's always somebody somewhere who's hoping for the Gula, and Klay Israel as a whole is hoping for the Gula. So again, that's another idea we can, another way we can look at these words. And those are the options over here. Wishing everyone a Gevaldik day.

Orchai is Tvila, she's number 714. So before we sign off of the Brachah with Samoch David, I move on to the next Brachah. Just want to mention two interesting items. First item is, at some people, Hudaab and Nusach Svaard, add in two additional words before signing off the Brachah with Baruch HaTua Hashem, Natsmych Kher Neshua, they add the words, umetsapim lieshua, and we wait for the salvation. So they read it, kileshuaasakibinukolayayim umetsapim lieshua. Now on some, Svaard Sadorim, these two words, umetsapim lieshua, are in parentheses. And the explanation is as follows. Those two words, umetsapim lieshua, were originally added into the sitter as an instruction in order to think about the ghulah as you say the words, kileshuaasakibinukolayayim. Like we mentioned from the Arizal, that when you say those words, you should have a mind that you umetsapim lieshuaasakibinukolayim, so when you get to Shemayim and they ask you it's officially a shul, you'll be able to say yes. So it was added into the sitter as an instruction, not part of the text, but over time the instruction now crept into the text and erroneously became part of the Nusach in some Sadorim. So now the Sadorim fixed that by putting parentheses by saying that's really not part of the Nusach. Also, the Recheach writes that the Brachah has 20 words to correspond to the Pusik of Alhargavoyah alilah vaghoymer. So those two words would be added, it would mess up the word count from 20 to 22. So again, many people, many Mufassim feel that those two words don't belong in the Brachah and therefore we don't say it, even those that haven't swired, where some have swired to don't have it, don't say those words as per the parentheses. Some people do say it. I definitely have heard some people who haven't swired to say it, but that is the understanding of why some do say it and some don't say it, because some say it really doesn't belong in the Nusach. Of course we should be Mitzap al-Yashua, we should always be Mitzap al-Yashua, but to put it into the Nusach it's not necessary. Now one more item of interest, the Yushalmi, in Brachah's parakebe, it's also in the Tisseftin in Brachah's, in Parakemul, they hold that as Tamaq David is not its own Brachah, rather it's part of the Brachah of Yushalayim Irkhah, it's one Brachah that includes both ideas of building Yushalayim and the rebuilding and re-establishing of Beis David. The chasimah of this combined Brachah is Baruch At-Tahashem Eloi K. David and Beinei Yushalayim, that's how the Yushalmi has it, and the reason this was done was to keep the Shaman Asri to 18 Brachahs. So seemingly it was originally two Brachahs, then when they added the Wala Malshinim, they merged the Yushalayim and the Tamaq into one Brachah and that's how it remained and then at some point Nova got separated again and became a two Brachahs that were left with 19 Brachahs in Shaman Asri. This is according to the view of the Yushalmi and interestingly they point out that in the piyutim of Rebalaza Akhalir, which many of us don't say but the Arpiyutim that correspond to every one of the Brachahs in Shaman Asri, so there is no piyut for the Brachah of Samaq David. For all the other Brachahs there are piyutim and not for the Samaq David, that would be the explanation that Rebalaza Akhalir had it as one Brachah and therefore the piyut that he made for Yushalayim Irkhah covers both. This will also help us answer the questions that we discussed about why we need two Brachahs where Kisheh David and Feb bin Yushalayim, which seemingly they did not one thing but they definitely go together hand in hand and we gave a few Mahalchumahs to understand why we need two separate Brachahs but if it was originally one Brachah and it makes a lot of sense that it should be one Brachah because ultimately it's two items that go together. So that's the Brachah of Samaq David and in the next year we will move on to the next Brachah of Shaman Asri, the Brachah of Samaq Alaynu, wishing everyone a Givaldi Kedai.

I would never show up to everyone or close to the law she and I'm a 715 to move on to the next brahant when that's right the 16th brahah brahup schmacklainu and the final brahah of the middle section of shmanessary of the Bacchus and the tour some of your tests is based on the Gmorma giladaf. Yes Tells us that this brahah immediately follows the brahah of as time of David as once Mashiach arrives We will have authentic Tfilah Something that we don't have now a hundred percent as the Pusk in the Shia, in the Bar of Talzahs, Bhabiaisim al-Harqachi, we see maht in the base Tfilasi the base Amigdash, the quintessential base Tfilah was the base Amigdash and the epitome of true Tfilah and true Avayda is only in the base Amigdash Until we have a base Amigdash, maybe very soon, we lack certain aspects of Tfilah, certain authenticity of Tfilah, certain power of Tfilah So when we say Semar David, which is the arrival of Mashiach and the establishment of base David that will be followed by Shmacklainu ashe, and Malikainu ashe. I'm sure you hear about Tfilahs. What we have today, of course, is Tfilah But you have to remember that the Tfilah that we have today is in lieu of the real Avayda with Karbanoys in the base Ashe And when we dive in, we conjure up in our minds as if we're in the base Amigdash, as if we are standing in the Qadish Qadash But of course, this is only a Me'ayn, it's not the real thing True Avayda will be possible only after Mashiach arrives And he'll rebuild the real base Amigdash, we'll have the real Qadish Qadash and that will be the real connection between us and our Qadish Barghul without any separation, without any Mechitses, which we have today in Gawas So before we get into the depth and details of this unique and special Bracha So let's first look at the words and the basic Taich Now, Nusuf Svaard has quite a few variations in this Bracha For starters, Svaard begins this Bracha with the words of Harachman You say, overachman, shmakulaynu Whereas Nusuf Ashkenaz begins with the words shmakulaynu, they omit the words of Harachman But for now, let's just go through the Bracha, I'm going to do it in Nusuf Ashkenaz And as we go a little deeper, we'll point out that we Nusuf Svaard adds words and makes some little differences So besides overachman, that's our compassionate father, which Svaard says The rest of the Bracha, I'm going to do in Nusuf Ashkenaz, shmakulaynu Hear our voice, Hashem alakaynu, Hashem our God Now, it is a little interesting why Nusuf Svaard puts in the words shmakulaynu between two titles of Hashem In other words, it seemingly would make more sense if we first do the title Which would say, overachman, Hashem alakaynu, shmakulaynu, that would make sense Our compassionate father, Hashem our God, please hear our voice Rather, the way Nusuf Svaard has the opening, it's our compassionate father, hear our voice Hashem alakaynu, you're Hashem alakaynu, so just something interesting We'll see if we can find someone who mentions this Just jumped at him, it's interesting that the titles are sandwiched In the middle you have shmakulaynu, before you have overachman, one title and afterwards you have Hashem alakaynu, another title But be there as it may, the Bracha continues khus v'rachim alaynu, khus l'ashon khus l'ashon of piti, rachim l'ashon rachmanu So, you have piti, you have compassion on us l'kabel v'rachim l'aburatsinest v'leseynu, accept with compassion And favor our Tfilays that we daven you which is going on the whole list of the middle Bacchoshes that we just said from Atchonaynu, etc. And this is the end, so shmakulaynu is going on everything we just said until now as well as any other Tfilays that we daven in our day khikail shema'at Tfilays v'sachon namata For you are a God who hears prayers and hears supplications On the fanechul malkaynu, reikam alti shiveynu From before you our King, please do not turn us away empty-handed Ask Hashem, don't let our prayers go unanswered, unheard No, just don't let us walk away so to speak empty-handed Why? Ki atah shema'at filas amkhay Israel v'rachman For you hear that filas apply Israel, your people with compassion And we end the brachah, b'rachatah Hashem, shema'at filah You are the source of all blessing who hears prayers So that's the basic title of this brachah Now in Asaq Ashkenaz again, we will meet Hashem see some variations in the Sospirah that adds a few words in here and there into the brachah So as we meet Hashem in the next few shiurim, we'll go into the depth of these words We'll see what we have to see in both m'skhays Wishing everyone a gavaldika day and a gavaldika Shabbat's brachios

We're looking at the Brachah of Shemakileinu, first I just want to point out that one of our Khashubah listeners reached out yesterday after hearing us mention that we were wondering why the Nusuch Svard says Abur-Rahman, then says Shemakileinu, then says Shemakileinu, like seemingly putting the word Shemakileinu sandwiched between two titles. We reached out, he said that there is a Nusuch, Nusur Babav, maybe other Nuschayis as well, who actually say Shemakileinu, Hashem al-Oqeinu Abur-Rahman, they do say Shemakileinu, then the two titles. So it's interesting that there is a Nusuch like that which makes sense to put the titles together. So thank you for reaching out, I always appreciate everyone who listens to this share, and I especially appreciate many of you who reach out with feedback, comments, questions, etc. So thank you very much for that, because we were a little wondering why the Nusuch should be, you know, two titles surrounding the word Shemakileinu. In any case, Shemakileinu, hear our voice. Now why do we need a Tfilu to ask Hashem to hear our voice? Surely Hashem hears everything we say, even if we don't ask Him to hear. Hashem even knows everything that we think in our hearts and in our minds. So what do we do here? So the Abur-Rahman explains that Shema over here doesn't mean hear, or literally hear. Rather, it means fulfill our requests. And he writes that this Bracha is based on the Pasig and Pasig to the Sabbath. And it's like a Lashem al-Ikaya we say in the word of Hashem, he translates the Kabbal Hashem to the Son. Hashem accepted our Tfilay. So in other words, he accepted the cries of the Israel and decided to fulfill our requests. So that's how my name of Hashem understands Abur-Rahman. We say Shema-Kileinu, we're asking Hashem to fulfill our requests, we're asking for literal Him to hear us. Of course He hears us. That's how my name of Hashem learned. However, some of Hashem learned that Shema-Kileinu over here means literally Hashem hear our voice. Again, not that Hashem doesn't hear our voices without us asking him to Hashem hears everything, Hashem knows everything. Rather, we ask Hashem to remove the hast upon him, where our Kailash Baruch will act as if he doesn't hear us. We find in Pasha Shema's, By onchubbina Israel minu abayde bayzaku wa tal shavasam el-alakim minu abayde, and the Kailash also cried out to Hashem and the Tfilas went up. By yishma alakim as naakasam, the Palsyks says, Hashem heard their cries. By yar alakim as bina Israel, Hashem saw Kailash Israel, By yayde alakim, Hashem knew. What does that mean? By yayde alakim, Zakhrashi. By yayde alakim, Nossan alayhim laev, v'loi helim ainav. Hashem paid attention to them and did not hide his eyes. In other words, Hashem always hears everything, of course. But sometimes, he pretends, no Kabyakhul to not hear our voices and not see our pain. That's called hast upon him. So we ask, Shema Kailin, lift the hast upon him and hear what we're saying. Of course, it means physically, but Hashem doesn't hear without us saying that. But we're asking Hashem to not have hast upon him as if he doesn't hear us. Now, the Ramban over there writes this explicitly. He writes, kibitkhilo hayo mastir ponov mehem. Hashem was hiding his face from them. Now, Shema alakim na khasim, Hashem heard their cries. V'raa ayisam, and he saw them. Loimar, as if to say, shale his depanov ayid mehem. He no longer was he hiding from them. And he saw their pain and he knew their pain. Of course, Hashem always knows that sometimes he acts as if he doesn't know and he doesn't listen and he doesn't see. Let's try to say, and this is what we're asking of you. Shema Kailin, Hashem, stop pretending that you don't hear us. Please take away the hast upon him and hear us. Now, the first try that we said, that Shema Kailin means that we makabelah our Tfilis and fulfill our requests. By the way, tag and monk's types. We'll need further explanation. Because the Brachal continues, Shema Kailinu, Shem alakim. So, if Shema Kailinu means that Hashem should be makabelah our Tfilis, it's redundant to then say, makabelah our Tfilis. Unless we say that it's a two-part process. That Akkadosh Baruch Hu, A, deems that Tfilah worthy of paying attention to. That's part A. Hashem not having hast upon him to our Tfilah as if he doesn't hear it. That's Shema Kailinu. And then, part B of the process is that once Hashem decides to pay attention to our Tfilahs, he then determines if he should fulfill our requests. And that's Ka'ba Barachun Rasen, as we'll say now. Because often, apimidis had din, the Tfilah is not worthy of being fulfilled. And only Barachimim Hashem decides to fulfill it. And that can be an approach that includes both Barachim that we said. In other words, Akkadosh Baruch Hu has to hear our Tfilah, so to speak. And he also has to decide to fulfill the Tfilah that he hears after he decides to pay attention to it on the first place. Okay, so that's, we'll see more about this in Mitr Shem as we progress in the Brachah. But that's just, we had to understand the tach, the basic tach, in the word Shema Kailinu. To hear our voices, what are we saying? Are we asking for a physical, literal hearing? Or are we asking for something deeper than that? I mean, either way, obviously, we're asking about Akkadosh Baruch Hu to pay attention to our Tfilahs. That, everyone agrees, is chapped in what we're asking. We're just discussing the literal translation. Wishing everyone a Givaldi Kedai.

We're looking at the Brachah of Shemak-e-Leynu. So before we continue elaborating on the words of the Brachah, I want to digress for a minute and mention something, which is not really a digression, as we'll see in a minute. So in the Brachah of Shemak-e-Leynu, we're able to insert Tfilas for anything and everything as this is a general Brachah that covers all our needs, and again we'll see more about that. So in many Sudurim, there are printed certain Tfilas that can be added in the Shemak-e-Leynu or Parnasah or Afua or other items. And one of the Tfilas is a Tfilah for Slikha and Kampara, for our Averis, Avidui, if you're Anu, Hashem, Khatasi, Avisi, Pashati, etc. This is brought in the Khadmah name already, you notice here, the Ayaim brings it in others, Nimesh-e-Bura brings it in Semankofi-e-Tes, so Kandalad, if you're right, toiv-le-sva-de-spa-sheme-e-t-t-fila, it's good to save Vidui in the Brachah of Sheme-e-t-fila, Byaimah Khatasi, Avisi, Pashati, Khulu, Lishoil al-Mazoy-Noiso, Afilu, Hashir, also it's good to ask for Parnasah in the Brachah of Shemak-e-Leynu, even if a person is wealthy. If a person has a sin, a Nusin, that he did that day, mas-kir-e-be-firis, so not just as you say, a general Vidui, bimoy-khumi, on my sins, he should actually nombrate that sin that he did today with t-fila, academic sets, the next possible t-fila after Khasusholm doing an Avira, you should do Vidui right away in Sheme-e-t-fila, Byaimah-e-t-fila, and he says, when he said this, you should do B'ach-noi, with humility, B'ak-al-punim, b'khoil-boy-khumi, it's a weepy voice, the Kabbalah of Shilloy-Lasis-Oid, because Amid-Ait-e-Natu, do this Avira again, purposely, bim-lav, of course if a person doesn't do this, Osme-Katrig-e-Malav, Khasusholm al-Malav, if a person doesn't right away try to get rid of his Avira, so he can get t-fila-t-fila, it could be a kitr, Khasusholm, in Sheme-e-t-fila. Now, Rukha-e-Malajna and others actually hold not to say this Vidui too often, certainly not daily, not to make it part of your daily routine, like we discussed a while back in general, we shouldn't add any t-filis on a regular basis, even though we're allowed to add private t-filis into every bracha, but we shouldn't say the same text day and day out, day and day out, because then it shows that we're adding to what the understanding of the text like that will move a second, but of course a person could add here and there, and sometimes like we discussed, like upon him, there is, it's brought down over here, to Da'van for Kapara and Slikha and the khila in Shmakalin. Okay, again, like we said, we'll get back to this idea of the Khlal, I mean of adding things in Shmakalin as we progress, and the reason I'm bringing it up now, is that we mentioned in the previous year, the Tup Shatim in Shmakalin, either, you know, it's like asking Hashem to hear at filis, in other words, that you shouldn't use, hast upon him to make us, if he doesn't hear us or we say Shmakalin, I mean, that Hashem should accept at filis, with it, with the Targum, uncle's Taikhtet, but in either Pshat, we're begging Hashem to answer at filis and not Dima's not worthy of having at filis, answer Khasashalin. Now, what blocks at filis from being heard and or accepted by Akkadish Baruch Huq? Like why, like we're asking Hashem here, why shouldn't Hashem here? If we talk to Hashem, we should listen. The answer is Khatayim, our sins, our verus, right? Akhet is a machitsa. When a person does a sin, it's a, it puts up a blockage, a wall between him and Akkadish Baruch Huq, it's a sin is, it divides us from Hashem, but the distance is out from Akkadish Baruch Huq Khasashalin. So, this same video in Shmakalinu is not an independent item, now that it's a nice thing to do, or it's a good idea to do it, we have to add it somewhere, so you might as well add in Shmakalinu. No, it's much more than that. It's part and parcel of our Shmakalinu. It's almost a prerequisite for Shmakalinu, if us to, you know, to get rid of our Akhetayim, to do tshuvan Akhetayim, to, to ask Hashem to remove Akhetayim, so that we can dab in and have our filas answered. Again, even if we don't actually say, you know, the nusukh, you know, some people do, some people don't, some people don't have it, some people don't have it, it's irrelevant. Even if a person does not say the actual filah, he should have that mindset where before you say the word Shmakalinu, you should think in your mind, Hashem, I'm dabbing at you and I want you to listen to me, so therefore, if I have any Akhetayim, I'm really, you know, I regret doing it and I'm going to try not to do it again, tshuvah. Tshuvah is a prerequisite to being able to approach Hashem with Shmakalinu. That's what the Kedmoyna Metallica is. Just keep this in mind. Before approaching Hashem, you know, to beg either with verbally or at least in your mind, you know, that Hashem, we have needs and we're coming to you for our needs and we should come to Hashem for our needs, but we have to realize that we have to remove any barriers, any mechitsis that are there between us and Hashem. The only way to do that is by getting rid of Akhetayim and the only way to get rid of Akhetayim is tshuvah. So we have to make sure that we're primed for being worthy of Akhadish Baruch who paying attention to us and answering our filahs. It's, again, it's always a good idea to do tshuvah, you know, especially when a person knows that he didn't have barriers to do tshuvah right away, don't push it off, don't wait until, you know, once a year in Kipper, of course not. Tshuvah is a constant process, but specifically here in Shimakurlainu, it's not just a good idea, it might be crucial, it might be the khatayim that we have, might be blocking our tshuvahs and going up to Hashem and that's a tragedy right there. So again, so this idea that we might bring is not just a good idea, it could be crucial and could be, you know, paramount to our tshuvahs going up. I just wanted to mention that before we go back to the actual Brachah wishing everyone a good baldy khatay.

Orchos Tvila, Shem number 718. Shema Khoelainu, hear our voice. Now what do we say, hear our voice, and not Shema Tvila Seinu, hear our Tvilais. Wouldn't that be a more accurate description of what we're really asking for here? We're asking for Hashem to hear our prayers, to hear our requests, to respond to our pleas. So there are a few answers to understand this. So let's start with the Mabit. In Mabit, in Beisela Kim, Shaira Tvila Perigimel, Shemabit explains that many times our Tvilais are recited without proper kavana, or without kavana at all. And such Tvilais should really fall flat and be worthless, like empty sounds. But we ask Hashem to listen to these sounds, despite them lacking cohesive words. Shema Khoelainu, hear the sounds that our mouths make. Now even if, we didn't manage to have kavana when we made these sounds, and we said these words when we said them as a Tvila without kavana salive. And this is also the explanation of what Nusuch Svarad adds at the end of the Brachah. When Ashkenaz says, Ki atosh Shema Tvila Seinu, Amchai Yisrael, Svarad adds in the words, Ki atosh Shema Tvila Seinu, that you are the one who hears the Tvila of every mouth. The words of Kulpeh of every mouth connoted a Tvila that was only offered via the mouth, misufal chutz, without any lei, without any kavana. And still we say, Hashem, please hear those sounds. No, berachemim with extreme rachmanas with mercy, with compassion. Now Hashem, please pay attention to our empty sounds, even though we didn't have kavana. That's the way that my bit understands why we say Shema Kuleneu as opposed to Shema Tvila Seinu. Rabin Adram and Agra has another understanding here. When someone offers a request, which he has no real reason to be deserving of, that there really is no reason for that request to be accepted, because he's not really worthy of a response or of getting what he's asking for. Such a request is deemed a coil. It's just noise, so to speak. As it's not a reasonable request. So we ask him to answer us despite our not being deserving. No, despite us lacking sukhuyas just by virtue of Hashem's rachmanas. So that's why we say Shema Kuleneu. And we're not worthy of asking of you anything. I'm certainly not worthy of getting responses to our request. But yet we're asking Hashem via his racham and please, Shema Kuleneu, hear our voice. Now there's another Pshad here. The David Shalem, one of the Mufar Hashem Minda, it's a Tvila Seidr, a totally different Pshad. He writes that Shema Kuleneu is not referring to the words of our Tvila Seidr that we utter when we say the Tvila Seidr. It's a request asking Hashem to hear the sounds of our sighs, our crets, our pain that escapes our lips when we feel that we're lacking something or we need help with something. We're asking Hashem to see our anguish, to hear our grunts and our gasps and our groans and our moans be it during our Tvila Seidr, an inch when it's there or any time during the day, throughout the course of the day, when a Yidd finds himself in trouble or finds himself in a difficulty or a challenge and it gives a crets. The crets of a Yidd does not fall on deaf ears. They call the Shbarkhu hears and sees and feels every moan, every groan, every sigh, every crets of every Yidd. And that says that Shema Kuleneu Hashem, even if our Tvila Seidr aren't perfect, even if our Kavana in the words is lacking Hashem, you understand the meaning of every oi, or every oi vei or every aiaiai that a Yidd has. You know, a Yidd gives an expression of Tattvizisa. You know, it's not even a word, it's just an expression, a moan, a groan. Hashem understands what's in that groan, what's behind the groan, what led to that groan, what kind of pain it's expressing. A crets of every Yidd. And that is what we're asking Hashem, Shema Kuleneu. We beg you, Hashem, just, even though we didn't say the words properly, we didn't have the Kavana properly, you understand what we need and what we mean and what we're cretsing about. Seidr W. Shalom sees the words in Shema Kuleneu. It's not even a word, it's just a voice, it's just a sound. Wishing everyone a Gvaldike day.

Orchai is Tfilah, Shinnamah 719. Shmaa kailaynu, Hashem alaykaynu, khus v'rachim alaynu. Khus v'rachim, have pity and compassion on us. Now, what is the difference between these two expressions, khus and rachim? They're both, you know, expressions of Rahmanas, of pity, of mercy. So what is the difference between them and why are we using both? We often find, throughout Tfilah, m'rachis khus v'rachim goes together, so obviously it's not the exact same thing. So there's a Pasek in Yashaya Perik yudgim al-Pasek yudkhas. What the Nabi tells us, v'pribetan lay rachimu al-bonim lay sakhoy s'einam. No, on the newborn, they, you know, should not have mercy. And on children, they don't have pity. So the Ma'abim over there explains that rachim, compassion, is an emotion between people. When one person feels the pain of another person, and sympathizes with that person, for the sake of the other person, to alleviate the pain or the challenge or what's hurting the other person, that's what rachim is. You see someone else have a pain and you feel for them. You want to take it away for their sake. Khus, says the Ma'abim on the other hand, pity, that can apply, you know, from one person to, even to an animal, even to an object, not even something alive. You know, like you find by yayna, by the kik'ayna, by the tree, it says, Over there says the Ma'abim, it's where one feels bad to ruin something that could provide benefit to himself or where there can be a constructive purpose for the item, you know, for me to benefit from. You know, so rachim is an emotion for others, where khus is a feeling not to lose something beneficial for myself, to total different emotion. So based on this understanding of the Ma'abim, we can touch our rachim. Khus and rachim are linked. We're saying, rachim, we're asking for Khudosh Baruchu to feel our pain and answer our feelings so that our pain could be alleviated for us, for our benefit. Whereas khus, we're asking that Hashem should have pity on us for, quote-unquote, for his sake. In other words, the way yayna had pity on the kik'ayna was for his own sake that he should be able to be under the shade of it. In other words, when a yid is in pain, or when Klay Israel is collectively in pain, it's a khilashem of sorts. You know, as people say, look, Hashem's people are in pain, Hashem's not helping his people. Hashem's not helping, you know, his children. So we ask Hashem to answer out phileus to alleviate the khilashem for his benefit, Kav Yachal. Obviously Hashem doesn't need anything, but, you know, in so to speak, we're saying that we're doing it for the purpose of Hashem, for the benefit of the Khudosh Baruchu that it shouldn't be khilashem in the world. That's what we're saying in khus. Furthermore, the syivis learns that when a yid is suffering, it often holds him back from serving the Khudosh Baruchu properly. Be it if he can't physically serve the Khudosh Baruchu or he's not in an emotionally good state to serve the Khudosh Baruchu when he's in pain, whatever it is, many times when a person suffers, it leads to a diminish that by the Hashem. So we say to the Khudosh Baruchu, khus aleinu have pity on us, so we can serve you better. Which Kav Yachal is for the Khudosh Baruchu's benefit? Again, Kav Yachal, because Hashem doesn't need us to serve him. We need to serve the Khudosh Baruchu. But in a sense, we're using the word khus to say that Hashem, we want to serve you for your sake. So take away our problems. The truth is, every time that a yid dabbens for anything, bani, khay, mizayni, for anything we dab them for, and gashmiis, we're not really asking it for the purpose of gashmiis, or at least we shouldn't be asking for that, but the purpose of gashmiis is to be able to serve Hashem better. Why do we need health so I can serve the Khudosh Baruchu? Why do I want children so I can raise them to be Yav Yashem? Why do I need parnassus? So I can have nukhsa nafashti to be focused on my learning and my dabbing, etc. Again, everything that we ask the Khudosh Baruchu in gashmiis is or should be in the context of ruchniis. Like we say in Hala, loy omos ki achye, asap maise ko. Dab na maluch, ask Hashem. Let me live. Let me not pass away. Let me not have too many usurims. So why so I can serve you, so I can praise you? Even when we ask for gashmiis to think about Khudosh Baruchu is what the naseeb is saying and that's how we can understand. So when we're saying rachim, we're asking for our benefit. When we're saying khus, we're asking for Khudosh Baruchu's benefit, so to speak. That's the way, you know, based on the Malbun. Ibn Ar-Ramun Aghra, he learns a little differently. He writes that khus is pity on something or someone that you created. When I create something, right? So it's a pity to see the thing that I created fail or get ruined. I created something. I don't want to go down the drain. Whereas rachim is a compassion on someone who is helpless. You see someone who is helpless and the human emotion should be when you see someone who needs help. It's almost helpless to really go out on a limb and help them. So we say that khudosh baruchu you created us, khudosh baruchu. So khus aleinu. We're your creations, you created us. We are the creation of the tiaqaap of a khudosh baruchu. The marishim was created by Hashem and every human even though we're born it looks like it's a natural order but it's not natural. Every single person is a creation of a khudosh baruchu. We say khus Hashem, it would be a shame if you don't help us and see us go down because you created us. And on top of that we also say we're helpless and we need your help. That's rachim aleinu. So that's where there has been a roman aghraus. But either way, whether you don't like the ma'abum or the b'nagrah or other pshatan that are out there whenever you say two terms, khus and rachim there has to be a difference between them. It's not just a synonym because there are no synonyms in Lush and Qaizish. And there are other words as well when I come to get into all of them now the khamoil, we spoke about once another expression of compassion which means something else totally. So every time there's a word in Lush and Qaizish you have to realize that it has a very distinct meaning whenever you see something that looks like a synonym it's not because there are no synonyms in Lush and Qaizish. So when you see two words that look the same you have to always try to figure out what's the difference between the two. Wishing everyone a givaldika day.

Orchai is Tfilos in number 720, so as we progress in the brothel of Shmak-e-Leynu, we request to the God of Shborkhu, and Kabel, Berachemim, or Veratza, in this Tfiloseno, and accept with compassion and favor our Tfilos, so we have to understand what we're adding here with these words. As we already said, Shmak-e-Leynu, here are Tfilos, and we saw that many Mepharsim learned that means accept our Tfilos, as per the Tagum Onkos, another Mepharsim, and we already said, Chus Verachem-e-Leynu, so pretty much we're repeating everything that we already said, the Kabel Tfiloseno is the same as Shmak-e-Leynu, and the Kabel Berachemim of Veratza is the same as Chus Verachem-e-Leynu, seemingly. So why are we repeating a phrase which seemingly is just redundant? So one Mahalak here is that there are two phases in the way we ask Khadr Shborkhu to relate to our Tfilos. Phase number one is we ask Khadr Shborkhu to have Rachmanus and pay attention to our Tfilos and answer us, and that itself is Berachemim, in other words the fact that Khadr Shborkhu pays attention to us is based on his Rachman, the fact that Khadr Shborkhu listens to our Tfilos, that is based on his Rachman. And then there's another phase, then we ask that in answering our Tfilos, he should do so with Rachman and with Veratza, in other words, when one grudgingly responds to a request that someone asks of him, so what is given is given half-heartedly whereas when one willingly responds to a request, then what's given is given with a full heart and with an open hand. So after we ask Hashem to hear our Tfilos, which is in itself Berachmanus, we ask that a Khadr Shborkhu should respond willingly to Rachman and Veratza and give us our Bakushas that we asked him for with Shefa, with an open hand, not grudgingly, not with Tsimtsum, not with reservations, not with really not one of them to give us, but okay if you ask, I'll give you already, not with such an attitude. So that's the additional Berachmanu Veratza that we ask for. So the first Rachmanu Veratza is that we ask Hashem to listen and pay attention, but the second one is we're asking Hashem in how he responds to be with the Shefa, with the graciousness, with the open hand, with Veratza, and that's really what Veratza means, with favor, that he should want to give. It shouldn't be grudgingly, so to speak. That's one mahalat to understand what this additional Tfilis is. Another mahalat, another mafarshan, is that we initially ask Hashem to hear our Tfilis and we ask him for all different things, a whole list of things that we've been asking for in the Holy Shrine of Israel and in general throughout our day, but then we qualify that by asking Hashem to only answer us and only fulfill a request that are good for us and beneficial for us. And that requires an additional dose of Rachmanu Veratza. As we ask for a lot of things, which seem to be good things that we're asking for, to us, it seems to our small mind, to our limited understanding, to our limited view of the future, our limited view of the situation on the ground. So we ask for things that we think are good. So we say, Hashem, give me A, B, and C. But Hashem knows what's truly good for us and Hashem knows what would be harmful and detrimental to us if He gave it to us. So we need His Rahmim to protect us from our own Tfilis in the event that what we're asking for isn't ultimately good for us. And that is the second request that we have, Aqaba Barachem Veratza and the Tfilis, who will only be Aqaba the ones that are good for us, you know that are good for us. Now, Rabbi Wittemilla, that's I'll add another dimension here. He writes that Shmakilainu is about kasha for Akkadosh Baruchu to hear and accept Atfilis. That was the original, you know, opening line, Shmakilainu v'chos Rahamilainu. Now, with the additional line of Aqaba Barachem Veratza, we're adding that Akkadosh Baruchu should look at Atfilis as a gift, as a carbon, as a diroin that we're offering to him. And that's why we use the the word Beratza in here. That's a that Akkadosh Baruchu finds favor. That's a word that we find by Karbanes or the avidah of Atfilis. So we want Akkadosh Baruchu to find favor the way Akkadosh Baruchu found favor with Ahasruach and Beratza in the Karbanes. We have to remember that our Atfilis are in place of the Karbanes because real avidah is the avidah of the Karbanes in the base of Akkadosh. Atfilah is the avidah of the Kharbanes. As the Apostle says in the Shalmah Parim Svasenu, our lips replace the Karbanes, but no, it's not really replacing it's just like because you don't have the Karbanes. Ultimately, Karbanes are the ultimate. But for it to be a good substitute, at least now until we don't till the base of rebuilt, maybe soon, we need Akkadosh Baruchu to get Anachasruach from our Atfilis the way he gets Anachasruach from our Karbanes. We need our avidah to be Beratza. So the additional request over here, the Kabul Berachim and Beratza, is that beyond hearing our Atfilis and accepting our Atfilis, Hashem should also look at our Atfilis as a good substitute for the Karbanes and in Kabul at Beratza, and it should be Anachasruach, the Akkadosh Baruchu. Those are the mahalchim here, what we're adding with this line of a Kabul Berachim and Beratza in Atfilisena, which we haven't yet said in the original line of Shmakaleno, Khuserachem Wishing everyone a Gawal di Kadej

I would narrate shabbos to everyone. Aruch haiz Tfilah, shin number 721. So the Brachosh makalainu continues, and we ask the Kadosh Baruch Hu to accept our Tfilahs. Why? Ki te'el sheme'ah Tfilahs vis achanunam atah, because you are a God who hears prayers and supplication. Now what is the difference between Tfilahs and achanunam? So we find this in Telum Kofem Gimel. Shabbat al-Maluch says, Now the Malbom explains that Tfilah refers to the established prayers that we doven in general. Like the Brachosh Shon Esri that were composed and structured by the Adjah Knaz Zagadayla. Now first you do praise and we follow that by requests, followed by thanks. So that's Tfilah, which is for everybody. Everyone davins and we dab in the Lush and Rabbim. It's something that was a structured way of reaching out our Kadosh Baruch Hu. Whereas achanunem says the Malbom are the additional private Tfilahs and supplications that one adds after his Tfilah, beyond his Tfilah. So that's what we're saying over here in shmakalainu. Ki te'el sheme'ah Tfilahs vis achanunam atah, you are the one who hears our collective Tfilahs as well as our individual supplications beyond the collective Tfilah, beyond the structured Tfilah. Now just I cry out to you with humility, with my personal needs. That's more like supplications. That's where achanunem says. That's one understanding. Now another understanding here at the Maffarshan Giv. So this Yakhil Sakh Giv, this is based on a bit of Rambun Agra. This is that Tfilah includes requests that have logical reasons to be answered. Whereas achanunem refers to, you know, as a Russian of khanun, matna shchina. It is no logical reason Hachosh Baruch Hu really like to answer this Tfilah. Yet Hashem does answer them. It's pure matna shchina. So that's what we're saying over here. Hashem answered the Tfilahs which makes sense, which are logical on some level. We ask Hashem for things that make sense and even answer us with things that we feel that we need even if it doesn't necessarily conform to logic. Another Pshab which is similar to this Pshab this is from B'chayim Freelander in Sipsi Chayim is that Tfilahs are prayers that we ask Hachosh Baruch Hu to answer for a reason. In other words, be it s'khus avais or be it that there shouldn't be a lack of chamaim when it's not answered or khasushalom when sometimes when a Yidd is not answered when a Klayi shal is not answered it could be a khilashem, either a real khilashem or a good Siva khilashem. So when we ask Hashem Tfilah it's something that we ask Hashem that there's a reason that you should answer it. Whereas tachanunem have no reason, no kheshbun, just pure hatava of Hashem Baruch Hu to answer us. So on a practical level, and we'd have a Shwin Esri, our Shwin Esri from the beginning until, after some shalim, Tula and Baruch Samba Shalim, that's Tfilah. That's what the Antrikanas like Dailah structured for us. There's a certain amount of brachis and it follows a pattern and we say it day in, day out. And then alakainatsar, the last paragraph, as well as any personal request that we add into alakainatsar or even those that we're gonna add the Shmakalain or other brachis our own additions beyond the texts of the Antrikanas like Dailah, that would be tachanunem. So bottom line, Akadash Baruch Hu hears all our tfilahs and all our tachanunem. Hashem hears the tfilahs that we say in Loshan Rabem and he hears the tfilahs that we say in Loshan Yachad. Hashem hears our structured tfilahs as well as our unorganized and unstructured tfilahs that just come out from our heart in our own words, with our own feelings. Hashem hears everything. No tfilah gets lost. That's what we're saying is, kikail shema'at tfilahs vizachanunem. You are the God, you are Hashem, that he hears everything, that nothing escapes you. And that's what we're asking, because especially in Shmakalainu, which is a tfilah that we say in a structured way but it's also a place where it's allowed and common for people to add their own supplications. So specifically in this tfilahs where we mentioned that Akkad-i Shbar, who listens to everything we say, be it in a structured manner, be it in an unstructured manner, be it in the words of Khazal, be it in our own words, be it with just our feelings in our heart, to be it just even by rote sometimes. Whatever it is that we express, Hashem is the one that hears it. And Hashem will see more about that in the subsequent share. Wishing everyone g'val dekadeh and a wonderful Shabbos.

We start the brothel of Shema Kaleinu in the singular, Shema Kaleinu, hear our voice. We don't say Shema Kaleinu, hear our voices, rather we say our voice, singular. Then we say, We kabel berachemem es tfilo seinu. We don't say es tfilo seinu, but we say singular, tfilo, hear our tfilo. We then switch gears to Lashem Rabbim and we say, kih kael shemeat tfilois besachanunem ata, we hear our tfilois and our tachanunem. We don't say kih kael shemeat tfilo or besachanun, so we jump from singular to plural. Then in the chasim es eberachem, we once again revert to Lashem Yached. We say, Baruch At-Tohashem shemeat tfilo. We don't say shemeat tfilois. So what's going on over here? why they're switching back and forth from Tfilah to Tfilais and then once again from Tfilais back to Tfilah. So this pharmacitation tells us, Qasam Saifir and Pasha Shaifstim and others now explain that often our Tfilais are not davened with prava Qawana or sometimes with no Qawana at all, but what happens to those Tfilais that are davened with prava Qawana. Says Qasam Saifir, when a person does daven one Tfilah with proper Qawana and that Tfilah goes up to Shemaim, that one Tfilah takes all the other Tfilas that didn't have what it takes to you know to get them up to Shemaim on their own that one good Tfilah slaps them all up with it. One good Tfilah takes all the less than good Tfilas along with it up to Shemaim and they all go in. And that says Qasam Saifir is the way we understand the change between Lashon Yakhad and Lashon Rabim here in this praha. Shmaqailaynu here our voice. That singular Qailaynu means that one good voice. Tfilah Sayinu here is that one good Tfilah and thereby it will take up all our Tfilais. That's what we say. We have a Qaburah and we have a Tfilah. So again, so that's what Saifir is explaining that the reason we're switching back and forth because that ultimately every Tfilah does go up to sometimes it needs you know the help of a good Tfilah to slap it up. So that's what the that's what this form of meditation tells. But the question is how does that work? How can a Tfilah without Qaburah get up at all? But why is it taking it up? You know even in a roundabout way with you know one good Tfilah takes up the other Tfilah so why should that be? I mean if you dab in a Tfilah without Qaburah it should just fall flat and stay flat. What is the understanding of how this works? So the Swarman tell us that when a person is Zochet to dab in a Tfilah properly with Qaburah and he tastes the sweetness of a proper Tfilah the way it's supposed to be dabbing. It leads to a feeling of of Busha, of shame at dabbing so many other Tfilahs without proper Qaburah. When a person feels you know what true Tfilah could be he's like you know what am I doing why so many other Tfilahs are falling flat and it brings him to remorse and that remorse, that shame, that regret at squandering so many opportunities to dab him properly is a chuva. And the Mides al-Khasir of Akadish Baruchu takes that chuva and sees it as a chuva me'ava and the Zedainnais becomes khuyet. We know the G'moron Yuma Pehbav tells us that when a person does chuva me'ava his Zedainnais his sins get flipped and become zochuyes. So in the same concept a Tfilah without Qaburah is like a Zedain. But when a person has a Makhshaba of chuva, Makhshaba of Busha of regret for not having Qaburah it gets flipped into a Tfilah with Qaburah and that's like zochuyes and that's the mechanics of how one good Tfilah could take up to Shemayim many other Tfilahs that are that are not really worthy of going up. You know this Cyrus comes via a good Tfilah so that good Tfilah is what catapults all the previous Tfilahs up. That's the understanding. So therefore we end the bracha. After we say back and forth between singular and plural we end baruch atah Shemayat Tfilah. We're saying Hashem is the one of his, that one good Tfilah. So he hears that one and it schleps up all the other ones with it. An incredible chesif of Makhadish Baruch. And this is an understanding why we always hear from the oldest Baruch Makhdashim tell us that no Tfilah goes to waste, even lacklust the ones. No even Tfilahs that were said you know mindlessly even Tfilahs that were said with half baked Qaburah and even Tfilahs that were said with our mind was elsewhere it still has hope. All we need is at least one good Tfilah to get the you know the ball rolling on the ones that really don't have a leg to stand on on their own. So of course it would make sense and to be prudent for all of us to try to make every single Tfilah that one Tfilah that causes all the other ones to go up. We never know which is the one that will you know set the ball in motion and bring all that Tfilahs that we're diving every day up. So you know the more we focus on diving on the Qawana and making every Tfilah that good one now hopefully we'll be sure that at least some of them you know are successfully considered good Tfilahs and the Qadash Baruch who's a Shemayat Tfilah Qadash Baruch who's the Abba Rahmim you know we'll then go ahead and take all that Tfilahs up as it's a Shem. Wishing everyone a Givaldi Qadai.

Orchos Tvilo, Sh. 723. So as we progress in the Brachos Shmakulaynu, we say, Um Elphanecho Malkaynu Reikam Aaltashivaynu, and from before you, our King, do not turn us away empty-handed. So what is being added by this request? We already asked Shmakulaynu, hear our voice. We already said, Bekabel Barachemim, accept our Tvilo. So obviously, if Hashem accepts our Tvilo, He isn't turning us away empty. And if Hashem doesn't answer us, He is turning us away. So what's added with these words that are not already covered in the previous requests to hear and accept our Tvilo's? So the Avudraham learns that it means as follows. If we're not Zoicha, that you answer our complete Tvilo, at least, at least answer us partially, so we don't walk away totally empty-handed. In other words, Shmakulaynu, Kabel Barachemim of Rotsanist Tvilo Saynu, is a request for a full response. And then we add, and if that's not an option at God's Baruchu, at least answer us partially, like if someone approaches a friend for a loan of $1,000. If the friend says no, it can be awkward, it can be uncomfortable, it can be hurtful. Whereas if the friend says, listen, I can't give you $1,000, but here's $200 towards what you need. Now that saves face and retains the dignity of all the parties and the relationship remains intact. So we ask Kabel Baruchu similarly, at least don't turn us away totally empty. Let the relationship remain, now let us remain with our dignity, let us remain close and let us feel like we got a response, not a total rejection. That's one understanding based on Avudraham. There's another shot here. Groten de Mofarishima, totally different shot. We ask that Kondesh Baruchu to hear us, to be Nisratze by our Tfilais, to fulfill our requests, to have compassion on us. Now we qualify everything that we ask for. And we ask that the fulfillment of our request should not come at the expense of our sukhuyais. In other words, we ask Hashem, Reikam al-tushveinu, please don't let our heavenly bank account be depleted due to our Tfilais being answered. Like we find in Pashasvayishlakh, Yaqaba Vino says, Katointi Mikola Hasadim, Mikola MS, and Rashi explains, Ismatu sukhuyaisai ayideya Hasadim via MS Shashisiimi. Now Yaqaba was afraid that his sukhuyais were depleted due to all the things that Akadash Baruchu did for him. The non-stop Chassadim that Akadash Baruchu saved his life and got him where he needed to go. And you know, we khulo, we khulo, so many Chassadim Hashem did with him that he was afraid that they depleted his heavenly bank account, so to speak. So that's what we're saying over here as well. That's what we're asking for. We're saying Akadash Baruchu here at Tfilais, answer our Tfilais via Rahamim and via Matnas Chinnam. That was not via the heavy price of us losing our sukhuyais to the point that we'll be left to Reikam empty. So we say, We say, We don't answer us in a way that will leave us empty-handed. And that's why we evoke the title of Malkeinu over here. Right? Suddenly we say, We bring in the title of Malkeinu. We don't do that in most of the Baruchus, which one asked, right? Because a king can grant requests at will without needing any payment for his granting of requests just out of the goodness of his heart, that is the ability of his total ability. So we ask Hashem, Uffanachal Malkeinu, you're our king, just give it to us without it causing our heavenly account to be depleted. So that's the two understandings of this line, of this request of Uffanachal Malkeinu, Reikam, Al Tashiveinu. Wishing everyone a Gevaldike day.

Orchers, Tilos, Shinn, number 724. So in the Brachav Shmakoleinu we say, umil fennecha malkeinu reikam alti shiveinu. From before you, our king, don't turn us away empty-handed. So what is the meaning of the word umil fennecha? I could have just said, alkeinu reikam alti shiveinu, our king, please don't send us away empty-handed. What specifically are we asking with this word umil fennecha? So Rabbena Ar-Rahman Ar-Gorah explains that every Tfilah that we davin goes up to Shemayim and enters a chamber where the Pamal Yosemailah is, you know, situated and the heavenly entourage of Malachim, their task is to take our Tfilahs to the Kisiach of it. And the Sifrika Bala teaches us that the Ar-Khai-Eleph rebreath that's a hundred and eighty million Malachia-Sharis in the Tzvamorim corresponding to the Khai-Brahais-Weshwan-Esra'i to the 18-Brahais-Weshwan-Esra'i and they're tasked with taking the Tfilahs that Klay-Israel davin and presenting it to the Kisiach of it. Therefore, Cesar bin Ar-Rahman Ar-Gorah we're concerned that perhaps the Pamal Yosemailah will find our Tfilahs lacking in some way or in all ways and we'll deem them not worthy of taking to the Kisiach of it. So we ask Hashem, umil fanecha malkeinu still you Hashem can take our Tfilahs directly without the assistance of any Malachim delivering them without any Malachim getting in the way or deeming them unworthy. So we ask Akodesh Baruch b'khoide ba'atsme please mil fanecha malkeinu take our Tfilahs but don't leave us empty-handed even if our Tfilahs are not complete and not perfect and are lacking. And this is also very appropriate to use the term Malkeinu, our king mil fanecha malkeinu al-tisha b'inu reikam as we're appealing directly to the king takodesh baruchu and bypassing the chamber of Malachim and asking for no for clemency asking for our Tfilahs to be answered even though they don't pass the scrutiny of the Pamal-e-Shemal or they wouldn't pass the scrutiny of the Pamal-e-Shemal asking Hashem to take it directly because the king can and does grant our request just because we're diving there. This is Qafayid Malhusar to express that we are coming directly mil fanecha to the king, Malkeinu, our king, the one, the only one with the absolute power to decide to answer out our pleas regardless of our merits or not. So specifically, when we're saying this idea of mil fanecha, we directly say it to Malkeinu, our king. That's one understanding. Now, other Mufar Hashem say that we say Malkeinu here as we're reminding akodesh baruchu, Qabi Yachal, that we are makabel al-Malchus and we accept it upon ourselves. Akodesh baruchu's reign on Krishmo every single day, as well as in general, as Yiddim of Makabel Akodesh baruchu's reign. And we're asking Akodesh baruchu to answer our feelings in this khus and the merit of us being Makabel al-Malchus. So again, we say, Mufar Hashem, Malkeinu, Reik Maltesh Reinu, as a reminder, Qabi Yachal, that we accepted Akodesh baruchu's reign and therefore we accept it and therefore, as the Melch, as our Melch, he should grant us our feelings regardless of their, you know, perfect or not, just by virtue of the fact that we accepted his reign. That's this khus that we're presenting, that Akodesh baruchu's. That's why we say the word Mufanachal Malkeinu over here in this bracha. That's what some of our Hashem say also to explain why in this bracha, which most brachas we don't say the word is Malkeinu, sometimes we do, but in most brachas we don't. So why it says it over here, this is another understanding. Wishing everyone egg of al-Dikadeh.

So in the Middle Brachas of Ishmael Nasseri, the Bacchashis, if one wants to add his own personal requests, so long as they are within the context of that Brachah, he may do so. For instance, if one wants to dab him for the refuah of a particular chayla, he can add in the Tfilah and the Brachah of Refa'inu, you can say it in the Nusul Chalash and Qaidish, some Sederim have that Nusul printed, you can say it in his own words, or if a person wants to dab him for wisdom, if he wants to do well on a test, or he has a meeting with a client, or he otherwise needs clarity in his mind for something, he may dab it in the Brachah of Atachayn, or if someone needs Parnasa, let's say he has a mortgage payment due and he needs money, he can ask Hashem not to send him the money, a person is making a wedding, a person needs money for a different thing and he doesn't have it, he may dab it in the Brachah of Baruch Haleinu, in his own words, for his personal requests, Akadish Baruch Hu, please send me the money I need for X, Y, Z, and so on. For all the Brachahs in the middle section of Shbana Esrae, a person can add in his own personal Vakushas within the context of the Brachah, you see, Shukhana Arach, Mashi'bura, it's a Makufi test for more details. Now, the Brachah of Shmaka Haleinu is different in that in this Brachah, one can insert his own Tfilas and Vakushas for everything, for anything at all, as this Brachah is a general Brachah that encapsulates all the Brachahs and all Sraachim of a person, be they for himself, be they for his family, for others in need, for over-cliens role in general, and Wabush writes, no, the Brachah of Shrimea Tfilah was structured based on the Tfilah of the Malachim, Hussua Akadish Baruch Hu, respond to the cries of Clai Yisrael and Mitsrayim during the Shibud. So the Malachim said, Baruch Ha Toa Shem, Shrimea Tfilah, that's where the text of this Brachah originally comes from, it's based on the Malachim. Now, an idea that we discussed a long time ago about every single Brachah in Shrima Esrae is based on the Malachim at some point. This Brachah is really a Brachah of a Clai Yisrael's Tzrahim, a Clai Yisrael's tsarist in general, Clai Yisrael's needs, so we can always add whatever is necessary in Shmachalein. Now, although we may ask for a Tzrahim in Shmachaleinu, some Paiskim, and Mishiburah at the end of Chulbe's as well, now they recommend not being too lengthy, and rather save most of our personal Tfilahs for a Lakhain tsar at the end of Shrima Esrae. And the reason for this is, that if one goes too long in Shmachaleinu, he may end up missing Kaddusha, because he might be extending his Tfilah for the Hidabani, a lengthy Tfilah for this, that, and the next thing, and meanwhile the Khazan starts with those Shats and they come to Kaddusha and you're not going to be able to respond because you're in Malachim Esrae. So if you instead push it to Lakhain tsar, and then you hear the Shats approaching Kaddusha, you can quickly say Yila Ratsan, and then you'll be able to answer Kaddusha. The truth is, even though it's muttered to answer in Lakhain tsar, even before saying Yila Ratsan, if that's how it happens, now from the Paiskim, it's much for that it's better to first say Yila Ratsan before making any Hepsic for Kaddusha, and then after Kaddusha you can continue your Vakashyas and then say Yila Ratsan again. Again, this is what the Paiskim say, but basically, so even though it's muttered and it's 100% loud, if the Dabana and Shmachaleinu for anything, no, the Paiskim do recommend, if you know yourself that if you're going to do it in Shmachaleinu, you're going to end up missing Kaddusha, rather do it all the time, so if you know yourself that you're not going to miss it, like usually you find saying in Shmachaleinu and then you don't miss Kaddusha, that's fine, keep it in Shmachaleinu. Now, for example, in the Semmik of Chavbais, he quotes the Hayyadam, that is proper and worthwhile for every person to daven each and every day for his personal needs, his Panasah, that he and his offspring should cling to the ways of the Tyre, and all his offspring should be over the Hashem, be emas, and if he can't do this in Lachin Kaddush, that's the Hayyadam, he should do it even in his own spoken language, as long as it's heartfelt. You know, the atheists of ads, to daven for Shadduchim, you know, if someone himself needs a Shadduch, it's important to daven, or if there's someone's children, need Shadduchim, it's important to daven every day. For any and all Sardars the Klayashul may have, that a person may have, you know, in his own Mishpacha, or in his own situation, or his friends, or his Kahila, and he writes over there also that if someone has a Simcha coming up, you know, Bar-Khushan, there's many, many Simchas, I mean, we show them the Simchas, but he writes that a person has a Simcha, it's important to daven that the Simcha shouldn't lead to Khatayim, to sinning, as can, you know, Khazushal sometimes happen in the context of a Simcha, how people get carried away, and they know they end up, you know, conducting themselves, not all be Tyre, you know, sometimes a Simcha becomes a party, becomes where, you know, they have a Tarubis, or a Pritsis, or maybe, you know, things happening, you know, with, you know, due to the Simcha that maybe shouldn't happen, so he says it's important when a person's making a Simcha, to daven that everything should go al-Pitayra. Interesting, so the point is the Khayyadam, and then the Echayasim, and then all the Paiskama, telling us that it's not only is it mutti to daven in Shmakaleneu, and all kinds, so it's important, and it's good to do it, and it's worthwhile, and it's praiseworthy every single day, daven, daven, daven, whatever you need, Hashem is waiting for your Tvilis, whatever it may be, Tarus, Simchas, you need the Nachas from your children, you need Panos, you need health, we all need things, Hashem wants to hear from us, and the place to do that is either in Shmakaleneu or in the kind of defense it's our, even though it's mutti to do it within the context of each brothel, sometimes, you know, we can't find the exact brothel to put it in, so then you can put it in Shmakaleneu, or sometimes it's just better to put it as in one place, you know, like in Shmakaleneu, where you have a string of Bacchus, either way it's mutti in those places, but like we mentioned. Now, for women, or for people who are not daven in Gutsibur, whatever the situation may be, if you're not daven in Gutsibur, then of course, Shmakaleneu is just as good as the Lakhane Tzar, there's no Milo Lakhane Tzar over Shmakaleneu, only due to the fact that you might miss Kedusha, but if a woman is not daven in Bimini, or even a man is not daven in Bimini, then that's not a factor of missing Kedusha, then of course, you can choose to do it in Shmakaleneu, it's 100% mutti, and it's 100% acceptable, and it's ideal. So then that's just to keep that in mind, Shmakaleneu, all the kind of Tzar are both places to daven, and not just that we can, not just that we may, but also that we should, and it's important and praiseworthy and worthwhile to do that. Wishing everyone a Givaldik day.

Orchai Tfilah, verse number 726. So before the Chasim of the Sabbath, we say, Ki'atah Shemayah Tfilahs Amchai Israel Barachim, because you are the one who hears the Tfilahs of your nation, Clay Israel, with compassion. So what do these words mean? Does Hashem only hear the Tfilahs of Yiddin and not hear the Tfilahs of other people in the world? So there are actually a few sheathes here, and we're showing them as well as the Maffarshim, as to if and how Hashem listens to the Tfilahs of Goyim. So in the Rishaynim, it's found, it's written as Sefer Koshyais, it's written by one of the Rishaynim in the time of the rush. Other Rishaynim also brings such a mahalach. He writes that, Khadash Baruch Hu does not listen at all to the Tfilahs of Goyim. His Kashi is on the Nusach that we see in the Tachnon of Monday and Thursday and in the Nusah of the Barachim. So we say, Khiatash may at Tfilahs call Peh. And he asks, but how can we say that Hashem hears the Tfilahs of call Peh? Hashem doesn't listen to call Peh, he only listens to the Klai'i Jo. And he answers that Peh, which means mouth, is also gamatria of Mila, of someone who has a Brismila. Meaning to say that in Tfilahs call Peh means Hashem listens to those who are mahal, but those who have a Brismila, that's the people that Hashem listens to, but not to Arelem, not to people who are not part of Klai'i Jo. By the way, this would include Yishma Arelem, now the Bene Yishmuel, and there are many Rai'is that Akad Yishmuel who actually does listen to the Tfilahs of Yishmuel. Yishmuel's name, Yishmakel, the very name means Hashem hears, of Yishmakel Hanar. We suffer very, very much nowadays in Golus Edim, which is also Golus Yishmuel, it's a different discussion of a different time, how the two Goluses now are one, Sayyar v'Chaisnoy, Aesav and Yishmuel go together. But the fact is that in Hrachayama, Akad Yishmuel and others talk about how the Yishma Arelem dabben, and Akad Yishmuel hears them, and they dabben five times a day. We might laugh at it, but it's nothing to laugh at. And their Tfilahs are listened to, and we would be very wise to up our Tfilahs to counteract the Tfilahs of the Yishmuel. And we find by Yitzchakabinu, and by Elakha, by Elakha Iroi, and by Elakha Iroi, by Elakha Iroi was a place where Yitzchakabinu went to dabben because that's where the place where Yishmuel's Tfilahs were answered. And again, that's a large discussion. It's not for now, but the question is, according to the shita that is saying that Goyim's Tfilahs are not answered, we know that in Sefimulachim, Lachmal of Perikhes, Reshleim Amelech specifically asked Akad Yishborechul to answer all the Tfilahs of the Umesu island that come to the base of Miqdash. And the reason he did that was so that Goyim, who dabben and don't get answered, don't understand that Akad Yishborechul sometimes doesn't answer for a good reason. And they would walk away saying that this place is not a true God, et cetera, et cetera. Reshleim Amelechul, we don't want Goyim to say that. So he specifically asked Akad Yishborechul to answer the Tfilahs of the Goyim that they dabben, no matter what they dabben for. But we could say that that is specifically in the base of Miqdash, where Reshleim Amelechul dabben that the Goyim should be answered. You know, Kibbesi, base Tfilah, Yikari, Lachal Amelechul, where Reshleim Amelechul specifically was a place where everyone could come dabben. But in general, when a guy dabbent, no, Shem doesn't pay attention to that Tfilah. Meshukhachmahir Meshimchahir Mepashahir Yishborechul on the Pasek of Ameharyi Kroh, Shem Yizuchhu Zivchit Zedek. So on that Pasek, he actually goes with this Mahalek as well, Ayn Shem, and that's one Mahalek. Now, other Mepashahir Yishborechul is including the Bershkarav, Mepashahir Yishborechul, that no, the Tfilahs of Goyim are heard. Of course, anyone who dabbent Sakhat Yishborechul, Sakhat Yishborechul hears and accepts the Tfilahs, but not as much as Tfilahs of Klayashul. And as Klayashul has a special curva and a tendency based on Sukim, the Kravya Meleinu, where Shem is close to us, where Shem listens to us. So it's not, it's, it says the Bershkarav, that yes, of course, here's the Tfilahs of Goyim, and not the way he listens to the Goyim, Tryidin. There Al-Bagh, Mepashahir Yishborechul, he writes that the Goyim don't have a Shakhapratis. So their Tfilahs also are answered in a general way, not in the visual way. So in other words, they can dabbent to be saved from a, you know, a public thing, a calamity, but not necessarily for specific needs that they have. That's only Klayashul. Another Mahalakh on the Qasam Suyferm in Therese Moisha, Pasha Bashalach, on the puzzle of Matitsa Kailai. So he says that the Goyim's Tfilahs work, but they only work short-term. Because ultimately, Midesa Din takes over and whatever it's supposed to be will be. They might save them short-term for whatever it's already dawning for, but ultimately, the Midesa Din will revert, and whatever's supposed to happen will happen. Whereas by Yidin, the Tfilahs actually flip the Midesa Din to Midesa Rahman. It's a concept we find, you know, of Yishbore, like him as Noyach, where you could, Sada could turn Midesa Din into Midesa Rahman. It's another Mahalakh. Maribcham Knievsky, that's Al. He says that Tfilahs of Goyim only work if they are 100% with Kavana. You know, if they have a Kavana-sale avian, they do a proper Tfilah work. Whereas the Yidin's Tfilahs work, at least on some level, even without full Kavana, as we discussed, N'Kadashbrachul could hit a coil, or N'Kadashbrachul could take a less-than-good Tfilah together with a good Tfilah, et cetera, as we saw many Mahalakhs on that. So that's only by Klayashul. Goy, you know, although, says R'Bcham, that Tfilahs could be heard, it has to be a true heartfelt Tfilah with full Kavana. Al-Ibskaraab over there also writes that by Yidin, there's a Mahalakh Tfilah with Sibir. You know, when Yidin get together, you have a million of 10 Yidin. So of course, there's a much bigger Mahalakh in that Tfilah than, you know, that the Tfilah's rabbim never gets pushed away. It's always heard. Whereas by Goyim, at Sibir means nothing. You could have 100 Goyim, 1000 Goyim, 10,000 Goyim. It's a bunch of individuals, but there's no such thing as Sibir by Goyim. So, you know, a Sibir accomplishes nothing. That's another difference between the Tfilah of Yidin and the Tfilah of Goyim. Additionally, the Bishkaraab writes that the Briz cruiser, that Klayashborkhu made a Briz, guarantee to Klayashul that the Tfilahs, you know, using the Yidim al-Midais of Sharachim would not be turned away. You know, there won't be, there won't go a R'ik. Goyim don't have that Briz. So again, so there's definitely much more in the Tfilahs of Yidin and the Tfilahs of Goyim, even if you want to say that Hashem does listen to them at certain times, certain situations. Also, Hanqan Yeltsi says that by Yidin, Goyim only accepts the Tfilahs if he knows that it's good for them. Now, as Yidin understands, it's like when Hashem doesn't answer his Tfilah, it's not Hashem ignoring him. Hashem is doing what Tevasey. Now, we don't, we may not understand what's good for us, but Hashem knows what's good for us. Now, Goyim don't understand it. And again, like we mentioned previously, if that's why Shulam el-Ukhdabin, that all that Tfilahs be answered, bein l'Tayv, bein l'Mutav, because a guy who doesn't get answered, you know, is B'it, but Hashem says, ah, it's a worthless God. But that's how Goy talks. A Yidin understands that every Tfilah is heard by Hashem and when Hashem, you know, answers differently than I was asking, it's because he's doing it for my Tayv. Nothing Hashem does is not good for us. Only a Yidin understands that. Goyim don't have that. Because these are various mahalkhim in the Tfilahs of Yidin and Goyim very big hits them. It's a much longer conversation, not for now, but kind of, the reason I'm just br

A good and air of Shabbos to everyone. Orchai is Tfila, she's number 727. So we end off with the Brachah in the name of our Lord. We end off with the Brachah of Baruch, Atah, Hashem, and Shemaiah Tfila. You are the source of all blessing. The one who hears our Tfila. Now why does it end off with the Lashin Yachid, Shemaiah Tfila, and not with the Lashin Rabbim, Shemaiah Tfilais, who hears all our Tfilais. Now, the Pentecostan, Tepitl Samachai, states, Shemaiah Tfila adekha kol basso yavayu. Hashem, who hears our Tfila, to you, come all people. In other words, everyone comes to you, to David. The Medish Rabbah, and Shemaiah Tfilais asks our question. On this Pasek, Shemaiah Tfila, why does it say, Shemaiah Tfila, Lashin Yachid? Why doesn't it say, Shemaiah Tfilais adekha kol basso? After all, when the end of the Pasek, it's clear that we're referring to kol basso, to all people. So, their Tfila should be referred to as their Tfilais in plural. So why do we say, Shemaiah Tfila? Says the Medish. Amirah Pinchas, B'shanim Rabbi Meir, Rabbi Yirmiah, B'shanim Rabbi Hibar Abba, B'shashi, Sh'Israel, M'spalim, Aina Tamoitsa, Sh'Khula, M'spalim, K'Echad, Alakol, Knessia, Knessia, M'spalalas, B'shani Atzba. When Klayi Shul dabans, they don't all daban in the same time. Rather, every congregation dabans on its own. Some earlier, some later, some take longer, some take quicker, some are in one time zone, some are in a different time zone. So all Tfila's are happening at different times. So how do they Tfila's go up to Hashem? Do they go up at different times, each shul sort of sends it as it comes, like piece by piece. Continues the measure. When all the shul's finished dabanin, the malach, whose task it is to gather all Klayi Shul's Tfila's, takes all the Tfila's from all the various shul's and all the various congregations, that could be in different time zones, different places, different start times, different finish times. And this malach takes all those Tfila's and weaves them into crowns, spiritual crowns. And then he incorporates them into the large crown which is placed, Kabayahul, on the head of a Qadish Barukhul. Obviously, we're not talking about the physical crowns here. And obviously, of course, we're not talking about the physical head of a Qadish Barukhul, a Qadish Barukhul, Inla Goffa, Inla Masigya Goffa. It's just a, you know, Kabbalistic metaphors, Kabbalistic terms for the things and ideas that we don't really grasp. But the point is that the Mediash is telling us that all the Tfila's of all Yiddan are presented to a Qadish Barukhul as one, which the malach takes them all and puts them together into one unit, into one crown, and presents that to a Qadish Barukhul, Kabayahul. So hence says the Mediash, the Pasig says, Shema'at-t-fila, and not Shema'at-t-fila's. And hence, Avvraha as well ends with this concept of Barukhata Hashem, Shema'at-t-fila, Hashem hears and accepts all our Tfila's as one collective Tfila, as one collective crown. And that's indeed why it's so important. Now here the Mediash is talking about the old, the various different shul, but even in every shul in itself. Now we mentioned a while back, a concept that the Swarovnitation tells us that when a tzibar davins together, let's say you have 100 people davining in a shul, and everyone's davining to an asri, and various people have various levels of kavana, and one person might have a better refa'enu, and the next person has a better Barukhul enu, and the next person has a better, you know, Samoch David, and then someone else has a better ritsay. Right? So what is the Abish to do? So what the Abish does is that he takes the best Tfila, the best Barukhul from each, from whatever person that is in that shul, and he collectively gives that Tfila, so to speak, to everyone in the shul. So collectively Hashem finds the best Tfila from everyone in the shul, and it combines it into one salvage, one asri. Again, this is all part of the Khasir Hashem, where he, so to speak, bends things to, so that the Tfila sub-khaishul will be able to come up, even if they're not doing 100% kavana, even if they're lacking, even if they're, you know, they're missing, even if there's a Mahshab-e-Zarris involved. Hashem figures out a way to, that's the mile of Tfila to Tziburah, only you can do that by Yakhut. I mean, by Yakhut, if I missed a few, the kavana and a couple of Barukhul, so much man-asri is lacking. Over here, when you're part of a Tzibur, so Hashem looks at it collectively. So I may have doubted a lacklustish man-asri, but you know, with maybe one Barukhul, first Barukh, I said about kavana, but maybe my Goliath-sur-Aul or my Atakhoin was lacking, but the guy next to me, he needs something, he needs Das today, because he's having important meetings, so he was having kavana by Atakhoin, and the guy behind me, he needs, but also today, something specific, so he'd have a good Barukhuleno. And then the guy a couple of rows down, no, he's, you know, he's had an inspiration for the Goulos, so his Semach-david was gavalded. So Hashem takes all those Tfila's, and makes it into one collective Tfila. So similar to this Medrish, that not only does Hashem do that in one Shul, Hashem does that in the entire Clio-Israel, takes all the Malach that's tasked to do it, now brings all these Tfila's that Elisha did, and Elisha looks at it as one large collective Tfila, which again is a chesed of Hashem, and that's how many of our Tfila's that really shouldn't get up to the Elisha, do get up to the Elisha, and that's the reason why we say it Goulosh and Yakhre were Shema'et Tfila. Hashem looks at the Gantz Clio-Israel as one large collective Tfila, okay. So that's the Brach of Shmak-e-Leynu, and that's the end of the middle section of Shvan Esra'i, the section of the Bacchushris. I mean, I could just work, who accept all our Tfila's, Brach, and Ratsain, and maybe all Bezoche, to have our Tfila's here at Tfila's, always, no matter how good our Kabana is, or unfortunately how not so good it sometimes is. Now, like we mentioned, because it's working with Chaz, with Tuba, with Rachma, with Bratsain finds ways to listen to Clio-Israel's feels, and we should be Zecha that our Tfila's go up, no matter what. And let's just end with the next share. We'll move on to the next section, of Shvan Esra'i, the section of Haida, which is everyone, a Gevaldike day, and a Gevaldike Shabbos.

Ar-Khoi's Tfilah, shay'inah number 728. So we now move on to the final segment of Shran-es-Sray. The Gimal-Brahis-Ahraynais, the last three-Brahis-Shran-es-Sray. The segment is referred to as Haida, as a section of thanks. It's also referred to as Avaida, a section of service of Hashem. We'll see more about that in Mutsushem. Now the Lovush writes that this Bracha, the 17th Bracha of Shran-es-Sray, is based on the Bracha that the Malachim said, when the Shchina rested on the Mishkan. The Malachim said, Baruchat Ha'ashem, Hamarzeh, Shchina, Say'inah, and this Bracha was, you know, structured based on that Bracha of the Malachim, like we mentioned from the Medrish. All the Bracha of Shran-es-Sray were originally said by Malachim at different junctions in our history. Now this Bracha follows Makkulenu, as the Gomorrah in Meghla, Dachit Ha'as tells us, Bekivan Sh'bos Tfilah, Bos Avaida. Once we have Tfilah, then Dachit Bifal B'Avaida, Sh'Nemar, Ailai Say'em, Bezif Chay'em, L'Ratsinam Bezbechi. And that is right before, right before that, we said, Bezif Se-Machdin, Beveis Tfilasi. And the Masha'a explains that Tfilah, which is Avaida Sh'Belaev, preceded the Karbonis. Now as the Avaida of the Mizbe'ach was preceded by Tfilah, you know, with the saying Tfilah is Bepeh, and built in Belaev. And that was followed by the Avaida of the Karboni, Shlema Malach as well. Now he first dabbened for Clay Israel, that notary should be for Clay Israel. And only then, by Yisbach Shlema, they bring Karbonis. So, you know, even when there was Karbonis in the Bezif Magdashem, and there will be again Karbonis in the Bezif Magdash very soon, it's a Shem, it will always be accompanied by Tfilah. Even though, you know, our Tfilah is in lieu of Karbonis, so to speak, but it doesn't mean that when we have Karbonis, we don't have Tfilah. This Clay Israel always has Tfilah. It might have a different form and a different way of doing it, but it's always connected. Tfilah and Karbonis are always connected. They both are Avaida, one's Avaida Shabalay, one's Avaida Shabal Karbonis, but they're both Avaida now. He writes that, when we say this, Bracha Ritze, one should have a mind that is ready to sacrifice himself for Avaida Shashem. He should conjure up in his mind as if he himself is ascending the Mizbayah, and he himself is becoming a Karbon oiler for Akadish Baruch Hu. It's a total submission to Akadish Baruch Hu. One should think and yearn for the opportunity to Makadishem Shemayim, be it in death or be it in life, right, in how we live our life. Now, total messiah's nefesh for Akadish Baruch Hu, you know, this is the true Avaida of every Yidd, to give ourselves up to Akadish Baruch Hu, like Yitzchabinu, where the Akadish was ready to give himself up for Akadish Baruch Hu. Every Yidd should be ready to give himself up for Akadish Baruch Hu. And when we bring the Karbonis, we should understand that really it should be us that are going on the Mizbayah for Akadish Baruch Hu, not the animals. You know, they go up in lieu of us. But again, there's nothing I'm just saying that now when we say this, Bracha every day, I would say, when we're talking about, you know, bringing back the Karbonis, bringing back the Avaida, the Resa Mindash, it's not something that's only in the future. Even now we can think, you know, that we're, it's as if we're ready to sacrifice ourselves for Akadish Baruch Hu in any way that may be. You know, sacrifice doesn't have to mean, you know, you know, being killed. Sacrifice can mean, you know, sacrificing our listeners, our desires for Akadish Baruch Hu, sacrificing, you know, not looking where we're not supposed to look, not speaking what we're not supposed to speak, not going where we're not supposed to go, not doing what we're not supposed to do. That's also sacrifice. And you know, when we say it, we're asking Hashem to return to Avaida. So Hashem is looking at us and saying, Are you ready? Let me see. You know, we don't have to wait for the basic measures to be built for you to do Avaida. You can do Avaida every single day, every single moment, right? When you sacrifice something, you're what you want to do for Akadish Baruch Hu. Sacrifice your desires, your lusts, your, your tibes. But that's what I, that's what the Biharist and the Ischers is telling us that even now when we say the Brachal Brzei, we have to conjure up in my mind that we're ready to sacrifice our Akadish Baruch Hu. Now, the Gmaran Brachas of Lama Dala tells us, Amraf Khanina. Rishon nois doymila ebed Shemesadeh Shabach Lufnei Rabbi. The first three Brachas, Okshwana Esrae, are similar to a servant that is expressing the praise of his master. Emtsoi guys, the middle Brachas, the, you know, the Brachas of Bakashis, what we call them, says the Gmaran, doymila ebed Shemabakish Pras Marabai. This is similar to an ebed who's asking, requesting of his master things, Pras, means, you know, items, prize, you know, I don't know exact translation, but he's asking for things, requesting things that he needs. And Akhraina is the final Brachal Doymila ebed Shkibopras, it's similar to an ebed who already received the answer to his request from his rabbi. The nifter, now he's taking leave of his master with, and the Marshal explains, that Shemarzik Tawiva, Meshabchai, Shkibom Imenov. In other words, he's taking leave of his master after having gotten what he requested. So obviously, he's saying thank you and showing his appreciation. So that's the order of the Brachas and that's where we're holding now, the shloshah Akhraina is where we're ready to say thank you to Akhraina for everything he gave us. And that's, even though Hashem maybe didn't yet fulfill our request, the fact that he enabled us to make those requests, to have an audience with him and request things with him, that itself is reason to thank him. Now you may ask, but I would say, and in some shalom, we also ask Hashem for things, isn't just, are we asking for things? Hashem should return to Besamegdosh and some shalom, Tawiva, Brachah, Ha'cha and Ha'cha, so we're asking for a lot of things. So why are there Bacchoshes here? But we said the Bacchoshes are in the middle. These Bacchoshes should all be Ha'eda or Ha'vah either. What's with all these Bacchoshes? So that's what Ram explains, that the Bacchoshes in the middle Braches were personal human needs. Our own trachem, we need Panasah, we need Das, we need the we need the health, the things that we personally need. Whereas the Sholashachoynes are all requests for the COVID of Akkadash Baruch. Everything we're asking for is for Akkadash Baruch's sake, and we're asking for Baruch's personal sake. Like, to avoid it to be returned to the Besamegdosh. So we're asking that for Hashem's sake, for the Shchina's sake, for Akkadash Baruch, who's no, you know, the Tarah, Shchina, etc., you know, so to Ha'eda, when we say Ha'eda, that's quite Shemai. You know, so to Sholam, when we don't have Sholam, why Sholam? When there's Sholam, then there's quite Shemai. So again, so the Wajaham says all the requests that do appear in these last Braches are in the context of Akkadash Baruch's Cove. Now, why is this section called Ha'eda? If Joseph Moedim is thanking, Ritzay is not about thanking, and Shem Sholam is not about thanking, right? You know, Ritzay is similar to the Vishalayim Irkha, we're asking, you know, to Akkadash Baruch's Cove. It's not a thanks. Shem Sholam is similar to Baruch's Cove, like it was Brachah, so is it not thanks? So two out of the three Braches are not Ha'eda, so why are we calling the entire section Ha'eda? So this question was discussed by the Radvaz, you know, in the Cove, and the Radvaz says something interesting, that the Iqa Brachan, this set is Moedim. And that's why Khazal instituted the Kriyas, you know, the bowing, and these Brachas are Adaphic and Moedim, to show that it's Hashivas. And Khazal added a Brachah before it, and a Brachah after it, similar to Brachas Krish

We're looking at the Brachah of R'tzei, the Brachah asking Khazish Baruch Hu to accept our Avayda. The Mishnah, Masachas Tamid, Herkay, tells us that the Qayhanim who brought the Carbon Atamid in Nebesa-Migdash would recite this Brachah each morning, as they didn't have time to say the Entireshman Asray, for that they said afterwards, but this Brachah for acceptance of the Carbon they said. And of course they didn't say the words, as they were already in the Beysa-Migdash, and also the Khasimah of the Brachah. They said it the way the Khazim says it by us, you know, they didn't end it. They were in the Beysa-Migdash obviously, those changes were done afterwards. But the origin of this Brachah goes back to the Beysa-Migdash and it was incumbent on the Qayhanim to say this Brachah as they brought the Carbon Atamid in the morning. Okay. So let's see the words of the Brachah and the Beysa-Taych and then we'll go back and break it down. So R'tzei. R'tzei means desire, R'tzei. The word R'tzei means please desire, please be favorable or find favor. Hashem al-Lakaynu, Hashem ar-Ghad. Be'amchai Yisrael in your nation. Clay Yisrael. Uv is fi-Lasim. And in there it's fi-Lays. Be'ahoshay v'es v'avaydeh al-Dv'er v'esachah. And restore the avaydeh of the service of the Khazish Baruch to the Qaytish Akadashim in the Beysa-Migdash. Dv'er. It's on the Lawshanah of Diber, word. As the word of Hashem came to Clay Yisrael via the Qaytish Akadashim in Beysa-Nakruvim. So Dv'er v'esachah is a reference to the Qaytish Akadashim. Obviously the avaydeh was mostly done not on the Qaytish Akadashim but not on the Qaytish or the Azara. But it's a reference to return us to the place where the Qaytish Akadashim exists. Then we say that Yishe Yisrael and the fires, the fire offering of Clay Yisrael are the Karbanes. That's where Yishe Yishe is from the Lawshanah of Eish. And there are other shots in there which we'll see in a few minutes. The basic title is that the Yishe Yisrael, the fire offering of Clay Yisrael, the Karbanes, Ust-Filassim and their prayers. We ahavah s'kabah baratsayn. With love, accept and find favor in them. Right? We ahavah s'kabah baratsayn. Was he the Ratsayn Tammid and may it always be favorable to you, Hashem. Avaydeh ast Yisrael Amecha, the service of Clay Yisrael, to your people. And may our eyes see, may our eyes witness, Your return, as the Shchina's returned, with compassion. We discussed this a while back, whether the Shchina left or left at a certain level, but there's definitely going to be a certain level of return, which even if there is a Shchina now, in the Maqamah Magdash there will be a greater level of return, when Hashem restores the basic Magdash, or beshuvah al-Atsin barachman. And then we end, baruch atu Hashem, ha-marzeh shchinas al-Atsinah, and you are the source of all blessing, who restores the shchina to its yin. So that's the basic words and the title of the barachana. I'll just go back a minute to the words of Yishe Yisrael. And the Torah, as a Makavchaf, it brings three shatim in these words. The first shat goes together with usphilosom and is read as follows. Yishe Yisrael is philosom, yabba skaba barachan. In other words, even though we don't have Kabbanahs right now, our Tfilah is the Maqamah Kabbanahs, right? Insha'am al-Pahram. So Sayinu, the Tfilah of Clay Yisrael is the Luah of Kabbanahs. So we ask Hashem to be Makabal our Kabbanahs and our Tfilahs already now, as we're talking today, nowadays, before we have the basic Magdash. And we're saying Yishe Yisrael is philosom, our Kabbanahs are philosom and our Tfilahs. In other words, our Tfilahs which are in place of Kabbanahs. And that's how it's understood. Even nowadays, Yishe Yisrael, the Kabbanahs of Clay Yisrael, which are happening today via our Tfilahs. That's shat number one. Now, the next shat he brings is based on a Magdash. The Magdash tells us that Maloch Mechoyl, the Sarhagodal, Jamaim, is makribd in the Shamais of Tzadikim on the Mzbeach and Shamaim. In other words, in Shamaim, we know that it's a basic Magdash for Maloch, and in the basic Magdash it's Mzbeach and all the other Kailim, and Maloch Mechoyl, who's the Kailangodal, so to speak, he is makribd with the Karbanah. So what does he bring? He doesn't bring animals. He brings in the Shamais of Tzadikim, who passed away. He presents that, he offers that as an invite to our Qadish Baruch, in Shamaim. Yishe Yisrael is referring to them. It was the Neshama Yishe from the Lushan of Ish, of people, not from the Lushan of Fire. Rather, Yishe Yisrael, the people, the Neshamas of the Tzadikim, those that are Karbanahs. And again, we read it, the Yishe Yisrael, the Neshamas of Tzadikim, was philosophy awesome, and it feels as if Kailash was down here, being a Kabul with Lot. That's the second shot, according to the Torah. Now, the third shot here, that Yishe Yisrael goes together with Vahashi Yishe Avayda, Vahashi Yishe Avayda, the Dvir Vesach of Yishe Yisrael, that's how we read it. Then you put the comma there, and then the next sentence, the next phrase was philosophy awesome. Vahashi Yishe Avayda, the Dvir Vesach of Yishe Yisrael, meaning restore the Avayda to the base of Magdash, and restore the Karbanahs, then pause. Vahashi Yishe Avayda, return the Avayda, the Dvir Vesach of Yishe Yisrael, then you pause, and then you're continuous. Yishe Yishe Avayda, the Dvir Vesach of Yishe Avayda, the Tbilis that we're deriving today, be in the Kabul. So, again, the first shot is learning that the Karbanahs are happening, the Yishe Yisrael is already happening today, because our Tbilis are in the lieu of Karbanahs, so we look at our Tbilis as Karbanahs. The second shot is also learning that the Yishe Yisrael is happening now, but it's not happening down here, it's happening in Shemayim, but it's happening. And the third shot is saying that the Yishe Yisrael are not happening, so we're asking Hashem to return, because we used to have, because now we don't have it. Now, the Wilna Goyen, he was Makhiriya like the last shot, and he yells, that's the correct shot. The Taz, on the other hand, was Makhiriya like the middle Pshat, that is the Neshama, so the Tzaddikim, so of course every person, every Kheela should follow their Miserah as far as how to say where to put the Kama, because you have to read it differently based on the Pshat. And Agav, if you do go with the middle Pshat, that Malak Makhal is bringing the Neshama of the Tzaddikim, so many who go with the Pshat refrain from adding the word Makhiriya, so we don't have it in Nusul Ashkenaz, but Nusul Kspad does say we have the Tzaddikim, so if we're referring to Neshama of the Tzaddikim, some would refrain from saying the word Makhiriya, because that sounds like we're hurrying the Tzaddikim that are alive today to pass away, so that Malak Makhal could bring their Neshama of the Tzaddikim, because that sounds like we're hurrying the Tzaddikim that are alive today, so that Malak Makhal could bring their Neshama to the Abishah as a carbon, so to speak. So some people avoid that. We say that when the Tzaddikim can pass away, their Neshama should serve as a bonus to the Abishah that have been called Baratsin, and serve as a close reply as well. But those are the basic three Pshat, and again, every person should follow what his Masair is, what his Minig is, and to them, wishing everyone a gavaldik day.

Orchah is Tfilosh and I'm a 730. So we're looking at the Brachah of R'tzei asking Hashem to find a favor with Ad Tfilos. Now the question is, we just finished the Brachah of Shmak-Elenu. We ask the Chodesh-Borachah of the Ka'bel Barachamim and R'tsoin as Tfilos-Eenu. Hashem, please accept Ad Tfilos Baratzei, now with favor. So what exactly are we adding with this new Brachah of R'tzei that we didn't already ask for in Shmak-Elenu? So Brachah of Freeland is a Tsal and Sipsi Chaim, he explains. In the Shmak-Elenu we ask for Ad Tfilos to be answered and that Akhosh-Borachah answers Barachamim. As there are two ways that a person could receive something when someone who he asked it of gives it to him. And there's a time when the one giving doesn't really want to give what the person asked for. He does so grudgingly, but not Barachamim. He's sort of like, you know, with no choice. He says, okay, if you ask me right, I'll have to give you, but I'm not really interested in giving you. And then there are times when the giver wants to give. You know, he likes the recipient. He's my tzikheen by him. So obviously these two givings are totally different. When the person gives it grudgingly, then he gives in a very measured way. You know, I'll give exactly what I have to, but not anything more. No, no, I'll give with it without an ayateva. Whereas when one gives willingly and he wants to give, he's happy to give, and he gives it in an open hand, the revach, a little bit symptoms, so it's a different kind of giving. So when Shmachalainu, when we ask, because Shmachalainu, we're asking that Hashem give us with an open hand, that Hashem give us willingly. The word rotsin on it doesn't mean favor. It means you should want to give. It should be with my tzikheen by you that you give us, that you're happy to give us, that you're interested in giving us. That's what rotsin means over there. And let's say it's a whole different story. We're not asking Hashem to fulfill our requests. Rather, we're asking that Hashem should find favor in our Tairavvayda, that Hashem should show interest, so to speak, in our tfilah as a whole. We're not asking them, you know, please give a certain request and do it willingly. It's a general tfilah asking Tadish Baruch to find favor with our entireavvayda. Now, if the modern times that Bayt tells us, ezvavvayda should believe it's tfilah, tfilah called anavvayda. So we're asking Hashem, please Hashem, desire our avvayda as a whole. And it's a whole different request from asking about a particular request to give us willingly. That is, even though the word rotsin on it say sounds similar, it's not really, not at all the same request. It's a total different bakasha here as Hashem to find favor in what we send up to him. Now, Agha, I just want to mention something that I saw, I just wanted to point out. In Sefer Derich Moeshe, this is cited in L'Kutim Ariach, he writes that he was not very happy with people who, after they hear the words from the Chazan, Baruch HaTvah Hashem, HaMa'vzah Shonah Solzim, which is the end of the Brachal Ritze, would jump to the same modern day Abonah, before first answering Amen to the Brachah of HaMa'vzah Shonah Solzim. Now, it's, the Chazan HaMa'vzah Solzim, to a lot of people, they just say Moedim and HaKulah, and they forget to say Amen. And he brings a story there that it's, what was revealed in a dream to Chas-e-Dekha, to, you know, a Chashbah person, that the reason for the Arikha's HaGalahs, for the, for the, our Gala's that were in, extending so long, is because people are not careful to answer Amen after HaMa'vzah Shonah Solzim, and also Friday night, no, after the Brachah, you know, at Peri Sukhash Shalom, Alaykum Alaykum, on the Yisrael, many people jumped to Sefer Shonah Ru, before first answering Amen. So just, just wanted to point it out, just so that today, so I'll just forget I'll throw it in over here, we got to keep this in mind, and be careful to say Amen, you know, after these important Brachah, I mean, after every Brachah, we have to remember not to jump, not to, not to forget the answer, Amen. Amen is very important, but especially, and I'll pick up all at least, you know, these Brachahs are asking for the Gula, if we don't say Amen, in a way, it's, it's showing, it goes well, but that we're not interested, that we don't, Amen means that we agree, Khenyei Ratsen, that we want it to happen, you know, if we don't have the Amen, it sort of tells Hashem that we're, we're okay in this Gula, and there's no reason to take us out, as Masha'Allah, just wanted to point it out, wishing everyone a Givaldik a day.

Orchai is Tfilos, Shunna 731. Ritzai Hashem alakainu bi'amchi Yisraelu bi'sfilosam. Or as Nosochshahrit says, Ritzai Hashem alakainu bi'amchi Yisraelu. Ullis filosam sh'e'i. Which means the same thing, more or less. Hashem find favor in Chlai Yisrael, and in our Tfilos, or turn it to our Tfilos. So what are the two things here? Finding favor in Chlai Yisrael and finding favor in the Tfilos. Also which of the two items is the tachlis? Which is the main request over here? So many of you have already learned that the ultimate tachlis is for our Qadish Baruch to find favor in Chlai Yisrael. Like our B'ni Yaini writes, Sh'arit Shuba Sh'ar'alif, some of them base. Wtavah s'a tzadikim min ha'a tzlochoyz. L'hofeik rotsain mi'a Hashem wa sh'yachpoit bohem. The desire of tzadikim, and to them this is considered the ultimate success, is to have a Qadish Baruch who desire them, and to have a Qadish Baruch who be interested in them. Now Tfilos, T'avayda, of course as a means to have a Qadish Baruch who find rotsain in them. But the ultimate is that a Qadish Baruch should find rotsain in them, by Amchai Yisrael. So, if the tachlis is a Qadish Baruch who find favor in us, why do we add that Hashem should find favor in our Tfilos? Why are we even mentioning it? It's real at all. So the answer is that both components are true. Like any time one gives a gift to another person, there lies in that gift two points, and two desires. One is that the giver should find favor in the eyes of the recipient. But there's another point that the gift itself should find favor in the eyes of the recipient. Of course, the main point is the favor that the recipient finds in the giver. But of course, the gift itself matters, even though it's just a vehicle to the real tachlis. Like by Havel's carbon, the Pasek says, by Yishah Hashem el Havel ve'el manchase, Hashem turned to Havel and to his gift, two points. The fact that Hashem turned to Havel, that's finding rotsain in Havel, and also finding favor in his gifts. There's two components, and that's why we say, Havel Hashem el Havel ve'el manchase israel, and also besphilosom. That's one mahal khaber. Other than partial learn, that when Havel Hashem finds favor in khali Israel, as an automatic result of that, is that he'll find favor in the tachlis. In other words, once Havel Hashem finds favor in us, then the gift, so to speak, doesn't matter as much. But Havel Hashem appreciates whatever we send him, so to speak, just because he appreciates us. In other words, once Havel Hashem finds favor in us, then he's not as madagdic and atphilis, if they're perfect or not perfect, no, because he favors us. It's like a small child that gives a gift to a parent. It's not nice, it's not necessarily something you'd beneficial or have any use, but when a small child makes it, the parents get all excited and get on the fridge and show it off to their friends, and anyone outside looks at him like, what is that? It's like, I don't know what that is, right? And it doesn't look like it belongs in the garbage, but the fact that the child gives it to the parent makes it this value. So the same idea. Once Havel Hashem finds favor in us, then any filah we send them, even though it's not really the greatest filah, Havel Hashem finds ratsen in that filah as well. That's another mahalakhia. Now, the third mahalakhia is from Rabben-e-Ramben-e-Gorah. He learns that the entire tachlis is of Havel Hashem finding favor in khali, so it's so that he returned them to the base in Megdish where we can bring Kabanahs again and Surah Kalash Baruchu proper Avaide. As us filasam is almost an afterthought. Now, as Abraha is for one thing and one thing only, and that's the Avaide in the base of Megdish. Now, Rashi and Abraha Zafir-Alif, he writes that in the base of Megdish after they brought the carbon atom in, the Qehanem would say, Ratseh Hashem will look inu, Avaide is Amchai Israel. They didn't say, Ratseh Hashem be Amchai Israel, like they find favor in khali Israel. Rather, they said, Hashem, please find favor in the carbon. Now, why would we ask in the base of Megdish for Hashem to find favor in Amchai Israel? Now, as we, the way we ask now. So according to Rabben-e-Ramben-e-Gorah, the tachlis of the fila is to return us to the base of Megdish. Of course, once we're in the base of Megdish, there's no need to ask for that. So the other person, we could always ask, you know, if the Hashem should find favor in us. But if the tachlis of finding favor means then let us have carbon, or let us have that relationship of bringing carbon is then in the base of Megdish. It makes sense why we didn't say that. But the problem is, there's a different Rashi, Umad Afsam al-Khas. The Rashi says that the khan-gadal on him kipper, he'd haven't, and he said, it's safe in Amchai Israel. The sirtzah Avaide, you know, it would be very, very safe. So Rashi clearly says over there that the khan-gadal did ask, Akhash Rakhash will find favor in Amchai Israel. And also, you know, find Ratsen in the Karbanas that they put in the base of Megdish. So we see that it could be relevant even in the base of Megdish, guys. We have to know exactly how this Rashi, which stem and coins are being brought in aghra, how you were doing that Rashi. But either way, these are the few shatim and why we were asking Akhash Rakhash, what if I'm favoring both in us, as well as in Ad-Fila, is either that they're both important, or one is the tachlis, or the other is the vehicle, or that the whole point of this entire Tafila is to bring us back to the base of Megdish. Not necessarily for nowadays. Wishing everyone a Gvaldike day.

Orchai is Tfilos, she's number 731. Ritzai Hashem alakayno bi amchi Yisrael over svelosim. Or as Nosoch Sfarad says, Ritzai Hashem alakayno bi amchi Yisrael. Ullis filosim she'i, which means the same thing, more or less. Hashem find favor in Chai Yisrael and in our Tfilos or turn it to our Tfilos. So what are the two things here? Finding favor in Chai Yisrael and finding favor in the Tfilos. Also which of the two items is the tachlis, which is the main request over here. So many of us have learned that the ultimate tachlis is for our Qadish Baruch to find favor in Chai Yisrael. Like our Bani Yaini writes, Shari Tshuba, Shara'alif, some Mambays. Wtavah satsadikim min haatslochoyz, l'hofeik, rotsain mi Hashem, wa she'yachpoit bohem. The desire of tzadikim, and to them this is considered the ultimate success, is to have a Qadish Baruch who desire them, and to have a Qadish Baruch who be interested in them. Now Tfilah, Tavaida, of course is a means to have a Qadish Baruch who find rotsain in them. But the ultimate is that a Qadish Baruch should find rotsain in them, by Amchai Yisrael. So if the tachlis is a Qadish Baruch who find favor in us, why do we add that Hashem should find favor in our Tfilis? Why are we even mentioning it? It's real at all. So the answer is that both components are true. Like any time one gives a gift to another person, there lies in that gift two points, and two desires. One is that the giver should find favor in the eyes of the recipient. But there's another point that the gift itself should find favor in the eyes of recipients. Of course, the main point is the favor that the recipient finds in the giver. But of course, the gift itself matters, even though it's just a vehicle to the real tachlis. Like by Havel's carbon, the Pasek says, by Yishah Hashem el-Hevel ve el-Machasse, Hashem turned to Hevel and to his gift, two points. The fact that Hashem turned to Hevel, that's finding rotsain in Hevel, and also finding favor in his gifts. There's two components, and that's why we say, that Yishah Hashem el-Hevel ve el-Machasse Israel, and also Besphilosem. That's one mahaluch of air. Other than partial learn, that when Havel finds favor in Chai Israel, as an automatic result of that, is that he'll find favor in the tachlis. In other words, as once Havel finds favor in us, then the gift, so to speak, doesn't matter as much. But Havel appreciates whatever we send him, so to speak, just because he appreciates us. In other words, once Havel finds favor in us, then he's not as madagdic and not fearless, if they're perfect, not perfect, no, because he favors us. It's like a small child that gives a gift to a parent. It's not nice, it's not necessarily something you'd beneficial or have any use, but when a small child makes it, the parents get all excited and get out of the fridge and show it off to their friends, and anyone outside looks at them like, what is that? It's like, I don't know what that is, right? And it doesn't look like it belongs in the garbage, but the fact that the child gives it to the parent makes it, gives it the value. So the same idea, once Havel finds favor in us, then any filah we send them, even though it's not really the greatest filah, Havel finds ratsun in that filah as well. That's another Mahalakhia. Now, the third Mahalakhia is from Rabben-e-Ram-e-Nagrah. He learns that the entire tachlis is of Havel finding favor in Chai, so it's so that he returned them to the base in Megdish where we can bring Kabanahs again and Surah Kalash Barghul proper Avaide. As us filasam is almost an afterthought. Now, as Abraha is for one thing and one thing only, and that's the Avaide in the base of Megdish. Now, Rashi and Abraha Zafir-Alif, he writes that in the base of Megdish after they brought the Korbanat Ahmed, the Qehanem would say, Ratsay Hashem al-Lakhenu, Avaide is Amchai Israel. They didn't say, Ratsay Hashem be Amchai Israel, like they find favor in Chai Israel. Rather they said, Ratsay Hashem, please find favor in the carbon. Now, why would we ask in the base of Megdish for Hashem to find favor in Amchai Israel? Now, as we, the way we ask now. So according to Rabben-e-Ram-e-Nagrah, the tachlis of the fila is to return us to the base of Megdish. Of course, once we're in the base of Megdish, there's no need to ask for that. So the other person, we could always ask, you know, if the Hashem should find favor in us. But if the tach of finding favor means let us have carbon, let us have that relationship of bringing carbon is then in the base of Megdish, it makes sense why we didn't say that. But the problem is, there's a different Rashi, Umad Afsam al-Khas. The Rashi says that the Qu'angadal on him kippur, he'd haven't, and he said, it's Sebe Amchai Israel, the Sirtsa Avaide, you know, it would be very, very, so Rashi clearly says over there that the Qu'angadal did ask, how could we find favor in Amchai Israel? And also, and also, you know, find Ratsen in the Karbanas that they brought in the base of Megdish. So we see that it could be relevant even in the base of Megdish, we have to know exactly how this Rashi, which stem in Qu'angadal has been in Roomba-Nagra, how he was doing that Rashi. But either way, these are the few shut them and why we were asked, because what if I'm favor both in us, as well as in Antafilas, either that they're both important or one is the tachas with the other is the vehicle, or that the whole point of this entire Tafila is to bring us back to the base of Megdish not necessarily for nowadays. Wishing everyone a Gvaldike day.

Orchor is Tfilos in Emma 732 looking at the brachah of its say, We ask the Kha'zush Baruch Hu to find favor in our Tfilos, Say Hashemu l'Kenu, mis Filosum, Or as Nosoch Svaret says, We ask Hashem to turn to our Tfilos, while his Filosum shea'i. Which Tfilos are we referring to here? From the Radvaz, which is in Chuvos, Chela Ches, which is in Tazvav, it's Mashma that he learns that we're referring to the Tfilos of Shwen Esrae, that we dive in thus far. We started in Shwen Esrae at the beginning, and we got up to it, we said, through Shwen Kaleinu, and now we're asking Hashem to find favor in those Tfilos. And that's what we're talking about. It's Hashemu l'Kenu, Ba'amchai Israel, and mis Filosum is specifically referring to those Tfilos. Now, Orchor Shulchan, he goes with this mahalich, just he learns it specifically at Tfilah to find favor with the Bakushes that we ask in the middle section of Shwen Esrae. But he doesn't include the Gemoroshainis, the first Tirochoshwan Esrae. In Orchai, Ba'amchai Shulab, mis Filosum is specifically a Tfilah asking Hashem to be mis Ratsa with the Bakushes that we ask from Atachai'inu through Shmakaleinu. And that's why, it says, the Konterachoshokhan, why we inserted it here after Shmakaleinu, and not at the end of Shwen Esrae. We would belong, if it's on the entire Shwen Esrae. The way they were advised, seems to be learning, we should have said, we would say at the very end of Shwen Esrae. That's one mahalich here. Now, other Mahfarshem, including the Ben-Ishchai and others, learned that it was Filosum is a specific Bakush of Hashem to find favor in that Tfilah's for Hashem's return to the base of Megdash and the rebuilding of the base of Megdash and the restoration of the Avaiti. No, it's not going on in the Shwen Esrae, it's not going on any other specific. Tfilah asking Akash Bakush in all our Tfilahs that are pointed, that are geared towards Ben-Ishchai and Megdash and returning to the Avaiti, those type of Tfilahs. But this mahalich, you have to read it as follows. Obes Filosum vahash vis Avaiti at the very end of Shwen Esrae. Now, it goes together. And the Tfilahs that are relevant to the restoration of the Avaiti and the base of Megdash. And as a proof to this mahalich, they bring a medrish, medrishraabin, a brashish in Periket Gimel where it says, Kult Filosum is the Israel in the El El base of Megdash. All Tfilahs that apply to Israel one way or another are geared towards Ben-Ishchai and Megdash. That's the ultimate Tfilah. Now, Rukhan Falaji has a say for Enik al-Khai on the good morning he learns that since the Khurban and then Alu Shari Tfilah we know because I'll tell us that all the doors, so to speak, and Shemayim, all the gates in Shemayim were locked including the gate of Tfilahs. So Tfilahs don't really go up the way they're supposed to. We know the Shari Demois the way in is under with tears but the regular Shari Tfilah are closed or locked are definitely not as accessible as they were for the Khurban. So, Al-Bakusha here is for Hashem to rebuild the base of Megdash so our Tfilahs will once again be heard. In other words, when the Shari Tfilah will open up after rebuilding the base of Megdash so our Tfilahs will go up again. So he's learning that it's a Tfilah about the Tfilahs in the future. So we say meaning we should like our it should be Mishratsesh we find favorite at Tfilahs meaning for Hashem to be rebuilt because once the base of Megdash is rebuilt the Shari Tfilah will be opened again and our Tfilahs will go up so when we say the word Tfilahsameer we're specifically talking about our Tfilahs in the future. Now, Abrahm and Agra he learns that we're asking about God's will to desire that we dial into him in the first place. I'm not speaking about a specific Tfilah not about Hashem not the future no, he's saying the fact that there was a Khurban during the Khurban Hashem has an unhuggah where he's not interested in us it has to upon him as if he's not interested of course Hashem is always interested Hashem always hears us but there's a certain unhuggah in the Ghalus of as if Hashem is not there as if Hashem is turning away from us and he's not in us Maka'ilem, etc. So we're dovening we say Hashem came Abrahm said we're dovening that you should want us that you should want not to feel us that you should not act what has to upon him you should show interest in us you should be interested in us and remove that has to upon him now let us feel wanted by you now and that's the ultimate Ritzui that's the way Abrahm learns that we're asking we say Hashem came Abrahm said we want our Tfilahs now don't turn a deaf ear or don't pretend or don't act with unhuggahs if you're turning a deaf ear so he too is learning that it's going on all our Tfilahs you know it's on when Hashem in general any time you're dovening you're saying Hashem don't pretend that you're not listening take away that has to upon him so those are the mahalchim here in which Tfilahs we're talking about when we say the words we say Abrahm said where is Tfilahsum or Swarit says where is Tfilahsum turn to our Tfilahs now don't turn away from it turn to us don't pretend you're turning away from our Tfilahs wishing everyone a g'val de g'day

I'll give an address to everyone. I'll give an address to Fila, I'm 733. So in the previous year we mentioned in passing the Medrish that says, called to be lost in Israel, in the Ela Al-Besa-Megdash. I wanna read more of that Medrish, and I'll see it more fully. It's a Medrish in Bratish-Rabba, Pashri-Gimel, Rish-Baze, from another Pasig in Bratish-Peric-Baze, Khalsiyah-Hasada, Teram Yitzmach, Teram Yir-Baharet, Teram Yitzmach, Kley-Himter, Hashem-al-Khim, Al-Aritz, Adam, Ayin, Labiris, Adama, Pasig in Pashri-Beratish, that's discussing that all the trees and all the growth of the vegetation was below the ground, and was waiting for Adama-Rishan to daven so that it comes up. So the Medrish in that Pasig, on the words of Khalsiyah-Hasada, which means all the trees in the field. The Medrish sees in the word Siach, also the word Tfilah. The Medrish says, Khalsiyah-Hasan, Shal-Briyais, Inna-Ela-Ala-Aritz, and all the utterances of people are regarding, are connected to the earth. Meaning, the Medrish continues, Mari-Sabed-Ara, Mari-Sitzlach-Ara, no, they daven to Hashem, Hashem, please give me land, Hashem, please let my land be successful. Now that's, people, what that puts on their mind, that's every time they open their mouth, this talk to Hashem, it's about the land, meaning, El-Mazeh, about Gashmi, that's what people are focused on, that's what they're busy with. But that says the Medrish is the Ummas-e-Elam. That's not Khayy-Israel. Khayy-Israel continues the Medrish, Khalti-Lasun-Shayy-Israel, Inna-Ela-Avesah-Migdash. Khayy-Israel's words, Khayy-Israel's utterances are aimed higher. They're aimed at heavenly things. We say, Murey, Amos-i-Tivni, Bayes-Migdashah, Hashem, when will the Bayes-Migdash be rebuilt? Now the Medrish is telling us that all humans pray for land, of Khalsiyah-Hassad, all our utterances regarding real estate, so to speak. But just Khayy-Israel's, the real estate that's on our mind is not the regular real estate, it's not Gashmi's real estate, it's Ad-Mas-Khayy-Dash, it's the Bayes-Migdash. And that's what it means. Ubes-Filosem. Now it's the Hashem, Ba'am-Khayy-Israel, Ubes-Filosem. Where's Khayy-Israel's philis-focused? Because our philis are different than the philis of the Ummas-i-Alam and other people of the world. Our philis are focused higher, are focused on helica things, on the Abishah's things, and Bayes-Migdash, and Kaddushah. So that's what we're saying, Ad-Bishbar, what's worth finding favor in our philis, Ubes-Filosem of Khayy-Israel is different than its philisome of the rest of the world. Now another item to keep in mind is the word Ba'am-Khayy-Israel. We say, Ritzai Hashem al-Aqayy-Nubi, Am-Khayy-Israel. Why are we saying Ba'am-Khayy-Israel? Who would have sufficed to say, Ritzai Hashem al-Aqayy-Nubi, Israel? We find many times, it doesn't say it, it just says Israel. We know we're talking about Khayy-Israel. We say Israel, Ubes-Filosem, we say it over many times. So why are we stressing the word Am-Khayy-Israel? So Rabin Ar-Rahman-Ar-Gharah, he explains, this is based on the Qomani-Ivam As-Lafs-Sahem-Talid. As I'll tell us, Haqadish-Baruchu, Mas'Avel, is philisome of Tadikim. Haqadish-Baruchu desires, Kaviyahul, the philis of Tadikim. In other words, a prerequisite for Hashem desiring someone's philis is that that person is deemed a tzadik in the eyes of Haqadish-Baruchu. So we preface our Ba'akasha over here with the words, we say Hashem al-Aqayinu Ba'am-Khayy-Israel. Look at us as your nation, Ba'ameikkulam tzadikim. Look at us as tzadikim. And then, Ubes-Filosem, then you will desire our philis. Now, tzadikim is Am-Khayy, right? People who are Oisee, Maisee, Am-Khayy, you find that a lot of times, the Khazal, like someone who's a tzadik is Oisee, Maisee, Am-Khayy, someone who's deemed a Russia, someone who's Ainee, Oisee, Maisee, Am-Khayy, someone who's part of the nation of Khayy-Israel, someone who's proud to be part of the nation of Khayy-Israel, someone who lives with four other people around him. When a person puts himself squarely together with Khayy-Israel, he's al-Tafishmanat-Tzibur, he dabbins with Tzibur, he has khoskosimartal in Tzibur. When you part of Am-Israel, you know, Khazal-Israel looks at you differently when you do things on your own. So, yeah, each of us should strive to live up to that classification, to live as best as we can, as Tzadikim, as people who are Oisee, Maisee, Am-Khayy, as proud members of the nation that are Am-Ikh-Khkulam Tzadikim, and then we will, we will, we will, we will, we will, we will, we will desire our dreams. Now, another chat that the ACACI brings here is the, the Warren Brockes of Khayy-Israel tells us, Aimee sa Aisee Ratzayn, pishah shat-sib-e-mesh-pah-mulim. When is a time that it's a Aisee-Ratzayn, that it's a auspicious time for Tfilas to go up to Shemayim for the ever-sure to desire our Tfilas and accept our Tfilas? That's when a tzib-e-mesh-pah-mulim gets together to Dabin. That makes it a Aisee-Ratzayn. In other words, you know, a lot of times, if a Bani is Tfilas, you'll haashem Aisee-Ratzayn, who can ask Hashem to make some of the Aisee-Ratzayn. What does that mean? Is it Aisee-Ratzayn or not Aisee-Ratzayn? The answer is, Hashem could take some of me at a time that it's not a Ratzayn. If you get together with Aminyanabiyodin, or group of Yudin, it transforms a Zaman that may have not been an Aisee-Ratzayn into an Aisee-Ratzayn. So we say, Ritsai Hashem ala Khenu, let it be an Aisee-Ratzayn when Obisfi-Lasayn, at the time that we are Dabin. So it goes together. Ritsai Hashem is not a Tfilas that just make an Aisee-Ratzayn. We can just make some of the Aisee-Ratzayn. We make it into Aisee-Ratzayn, Obisfi-Lasayn, by making our Tfilas, not an individual's Tfilas, but being part of a Tiber, being part of a Klay Israel, part of Aminyan, part of a group. Again, that's another reason why we stress that Amchai Yisrael, that we're not here on our own, asking Hashem to take my Tfilas up. We're here as part of a nation, part of a group, part of a Tiber, asking Hashem to take our Tfilas and desire our Tfilas. So that's the ideas over here. In the word Ritsai Hashem ala Khenu, by Amchai Yisrael Obisfi-Lasayn, wishing everyone a Gvaldike day and a Gvaldike Shabbos.

Ar-Khoy Asthvila, Shinnama 734. So we're in the Brachah Ritzai, where we say, v'hoshay v'esv'avvayda l'advir be'secha, return the abvayda to dvir be'secha. So what exactly is dvir be'secha? So the Rakeh learns that dvir be'secha is a term for the Be'semigdash as a whole. Now even though the literal touch, the literal translation of dvir be'secha is the Kaidish Hakadashim. Still, we're referring here, says the Rakeh to the entire Be'semigdash and to all the various abvaydas that were done over there. And we'll all soon be done again, v'hoshay v'esv'avvayda l'advir be'secha, restore the abvayda, all the abvaydas of the Be'semigdash to the entire Be'semigdash. And now we're asking for a return to the abvaydas pinim, which is the abvaydas that are done in the Kaidish Hakadashim as well as the abvaydas khutz. No, certain abvaydas were done in the Azhara. So the abvaydas were done in the Kaidish. And of course, I am Kippur, the kind God of the abvaydas Yama Kippurim in the Kaidish Hakadashim. So although we're asking, literal translation, dvir be'secha is the Kaidish Hakadashim, the Rakeh learned, and many other Maphashim learned that this Brach, we're asking for all the abvaydas in the entirety of the Be'semigdash. Now, so you'll ask, so why say dvir be'secha if we mean be'secha? If we're talking about the whole Be'semigdash, why say Kaidish Hakadashim and the Rakeh himself actually writes in his beer of this Bracha, or he touches it, Hasev abvaydas, Hakabanais, live be'secha. Like he actually says, that's really what we're saying. So the question is, why are we using the term dvir? So the Maphashim say that it's common to call something based on the most khashuva thing that that item has. That was like the palace of the king. So it's often referred to as the seat of the throne, even though there are many other rooms there and many other functions taking place in the palace besides the king's throne. But throne is obviously above all and it's the most khashuva thing there. So we refer to it as the seat of the throne, even though it has other things. Now, the dvir is the Qadish Qadashim, of course, is the most khashuva place in the Bessamikdash. It's really the most khashuva place in the entire world. Right, it's the, from there, Aqadish Baruch Hu speaks the Clive Israel and it's through there that we speak to Aqadish Baruch Hu and when we get davins, which be Makhavan, that is Tshilas are going, traveling from wherever he is towards the Bessamikdash, towards the Bessamikdash, towards the Qadish Qadashim, he banish neyakrum, that's where Tshilas go up. That's the flight path of our Tshilas from wherever he stands in the world. The flight path takes him right through the Kruvim in the Qadish Qadashim. So that's obviously the most exalted place on earth and that's the way we reach Hashem, so to speak. So therefore, the word dvir, which comes from the word daber, speak. That's why the Qadish Qadashim called dvir vesekhah. It's the place in the house from where we speak to Hashem and where Hashem speaks the Clive Israel. So we refer to the whole house based on the most khashubah room in the house, the most khashubah place in the house. That's what the Makhashim say. So that's one Mahaloch over there. And it appears you're in Tfilah, no, it's that Tfilah sitter. So he learns, our Brachah is specifically referring to the Qadish Qadashim and to the avaida that's done there, anyamikipurim by the Qadashim. Because if it says dvir vesekhah, that's what it means. It means what it says. So you may ask, so why would we dab in only for the avaida of yamikipurim? I mean, shouldn't we dab in for all the avaidas, the Qadashim to come back? But the truth is, that's not really a khashubah because the rest of the avaida, we discuss as we continue the Brachah. Now we say the Ishe Israel, which refers to the Qadashim according to most of the perushim that we saw. The Ishe Israel should be restored. So we are going to refer to the rest of the avaidas and the rest of the besameh. So we start from the top, saying that dvir vesekhah returned the avaida to the Qadashim and also returned all the other Kabanis. So it's not so far-fetched that we start a Brachah from the top, mentioning dvir vesekhah, the Qadashim, and then including the other avaidas as well in the Brachah that we're saying. So that's the way the Yentrila learns it. But either way, everyone agrees that we're not just asking in this entire Brachah for just the avaidas. And the question is, when we say dvir vesekhah, is that are we discussing steps? First, we're going to ask for the avaidas of Pneum, of the Qadashim, and then move down to the other Kabanis. Or are we actually encompassing all the Kabanis in dvir vesekhah, but just using that term? Wishing everyone a gavaldike day.

Urchai Tfilash in number 735 But hoshe v'es v'avvayde l'adv'e v'esekhah restore the avvayde to the base of Magdash So we know that the Tfilashacharist that we dab in every morning Corresponds to the carbon tummageal shachar which was brought in the base of Magdash each and every morning So why don't we Mention psukim of the carbon atomid in our shachar shv'en-esre. Now the way we do when we dab in mus'af Now we say psukim related to the carbon mus'af. You know, v'e m'ashabash, ne ikhlasim timimim Right and each yantif that we add psukim of their respective carbonis So why don't we add psukim in our shv'en-esre about the carbon atomid? This question was posed to the Noyde Bihuda, Aruchai M. C. Mandalud And he has a whole arichas today saying that, you know, this this question really is not even something I should attempt to answer because we can't understand their antri-gnesis agadala, etc. And he writes a taris agadala. The other m'afashim, including the khidah, Makhzik Brachah Write that possibly This follows the shifta of the rush. The rush holds that by mus'af There's no here to mention specific psukim of the carbon mus'af. And if we just say You know, v'nasil, f'nachal, khabyesenu, m'abah timide yoy, m'abah carbon mus'af, yoy tidey khabas, yoy tidey Just generally mentioning that they were carbonis brought. You don't have to say psukim Specifically, you know, what you know what the carbon was and details of the carbon So so too in our in our delish m'asir, there's no need to mention specific psukim of carbon atom Tom it and it suffices to just say as we do Ha shah vis a aboydelad ve vis acha ve ishi Israel s philasom ve ha vasca va brazin These words are besides being abakasha for the for the future, you know to restore the aboyda They also serve as a mention of the carbonis including the carbon atom. It's so we are yet to so yes Shachos is you know in the corresponds to carbon to carbon atom and indeed when we say this line that that's what we really mean as well We have to understand still no So why didn't Hazal put an actual circum of the Talmud instead of relying on the around about mention of the Hashi with Savvaita To satisfy mentioning the Talmud the way that you know, they actually you know put in so come it feels mussef Like the way we have it and to this mussef Because I'll actually put in the carbon atom and explicitly that we say to meet him Cassidramum soft and kill hossam We say right Euler Shabbos, which are Bahti Euler's hot. Tom it when it's good So as I'll did put in specific mention of the carbon atom in mussef So if that's another that mahal of it should also be in Shachos where it makes a little more sense because you know The carbon atom did it feel a Shachos and you know is specifically connected the carbon atom So the Hida this is a massive broker explains That feel a Shachos corresponds to the carbon atom of your shachar Minochal corresponds to the carbon atom which are being our buy Arbis would have a Meyer corresponds to the Avarum of the Durham This is that they had to put on the most bad The limbs and the and the pieces that had to get burned the various avoid this so each time of day had a specific avoid Says the Hida if we would make specific mention of the carbonis or the way we do by mussef Then it would require three distinct news house We'd have to have a special muscle for Shachar's when I say a special What muscle for men? Khushman Sray and the special muscle for marriage when I say so we have every yant of a specific no self So we would have to do three times a day a specific nussef right and and because each one would need different So come and then to mention the corresponding abode that were done that time of day says Hida Three nussef every day would be very confusing for the mine arm Which is especially for the amyarids and the simple people who would get mixed up No, you know with so many nussef I would have a shachar so I have to say this deep so come in a chazap so come in the marriage those so come So instead the chazal used a general mention of a harshly with her by the very soccer To cover all the carbonis and all the abode is and therefore, you know We can have the same nussef and all three shaman estrus of the weekday Shachar Muhammad and I run into a problem of confusing people with three nussef That's where the Hida, you know addresses this question But again, just it is good to remember even though we don't say specifically we don't mention carbon atom We have to remember the carbon atom it which is a tremendous carbon of his board every day in the base of Miqdish Which which brought the capara savannus to cry Israel right now as we discussed way back when you know when we discussed No, that's feel us before before took it as in but it's important to say carbon atom it every day How can you have ski rights? It's it's almost there I said to take up an atom every day But either way when we say shaman estrus of shachar's and we say these words of hushers avoid it try to remember at least Sometimes that we're talking about the carbon atom. That's what we're doing now No, shaman parents were saying it with domini shaman estrus, which is in lieu or in place of the carbon atom If you currently don't have hope we'll have it again soon May or remain but again the carbon atom is where it's that important It's could I to keep it in mind sometimes when we're saying hushers avoid it You know, we're not just talking about you know They did the eyelers and the slummen and then and all the other carboners and the void is in the minority Which will of course, we'll talk about everything the carbon atom it is specifically important to remember especially by shachar's Wishing everyone a good day

So as we progress in the Brachah of R'tzei, we say it was philosom be ahavah s'khabah berotzeh. It's the part that says it was philosom mehira be ahavah s'khabah berotzeh. So the question is, this seems redundant. As early in the Brachah, we say it was philosom be ahavah s'khabah berotzeh. Hashem, find favor on Chalai Israel in the Tbilis. And that was saying it was philosom be ahavah s'khabah berotzeh. No, they're Tbilis except with love and favor. So why are we repeating this Bakusha? So obviously, it can't mean the exact same thing. So what is the difference between the two requests? So there are a few mahalchim in the Mfar Shem as to explain what the two angles are, what the two requests are. Rebiachem Emden and his city learns that the first Bakusha is for Tbilis do hayidna. That was the Tbilis that we dab in now, nowadays. Now Hashem, please find favor on Chalai Israel's Tbilis. Whereas the second Bakusha is for the Tbilis of the usur love. It's Tbilis that we will dab in when Akadosh Baruch who answers our Tbilis of the Hashem s'khabah berotzeh. Now what does that mean? To elaborate a little on what this means, so our Dab in Salvation, he explained that nowadays Tbilis is in place of Kabanahs. We know in the Shalm of Paran, we don't have Kabanahs nowadays. So instead Akadosh Baruch who accepts our Tbilis in lieu of Kabanahs, so to speak. So we ask Hashem to accept our Tbilis now as a good substitute for Kabanahs. That's the first Bakusha. Then we ask that even after the Besameglish is rebuilt in the Karev and Kabanahs are restored, we would think that now that Kabanahs are back the way they were, so Tbilis which were their substitute are no longer necessary. We have the real thing now. We have the real Avaitah. So why do we need Tbilah if we have Kabanahs? So what our Bakusha is, that even after Mashiach arrives, in the Karev and Maynum, was Shilas and Bihavahs, Kababahs and still. Let us retain the Avaitah of Tbilah, which the Israel honed throughout the Gullas. Let the Avaitah of Tbilah remain just as Khashiv after Mashiach comes as it is now a days. Now there's lot to be two equal avenues of Avaitah, there will be an avenue of Kabanahs and an avenue of Tbilah. Even though we have Kabanahs, let the Tbilah relationship between Ayed and Anakash Baruch of via Tbilah that remain. Additionally, Ibrahim Friedland and Sipsi Chaim, he adds that we first ask for our Tbilahs to find favor in Akash Baruch's eyes now a days, but then we add regarding the Tbilahs of Lovah that should be Bihavah. In other words, the Tbilahs on Bihavah, that's the key word here, Tbilah Baruch saying, as we hope that when Mashiach comes, the Ahavah that Akash Baruch has for us will increase and be openly displayed in the world. Notice the addition here is Bihavah, Tbilah Baruch saying, the first Tbilah is the second Ahavah, the second request, that's what we're adding, and he agrees that it's talking about us to love it, but what's going to be added is going to be the tremendous love and Ahavah that Akash Baruch has to clarify this role will be an open display for the whole world to see. Now another Mahalakh here is based on the Radvaz or Khashoglam, which we mentioned in the previous year, that they learn that R'tseh Hashem al-Aqayn al-Biyamchi Yisrael al-Busil Al-Assam is going on the Tbilahs of Shrina Esrae, that's what we're asking of here, Hashem accept our Tbilahs that we daven in Shrina Esrae, so this second Makasha refers to all the other Tbilahs that we daven throughout our day, in other words, if R'tseh Hashem al-Aqayn al-Bamchi Yisrael, that's referring to Shrina Esrae, what about all the other Tbilahs that are here daven throughout his day, that would be from a Siddharah, being from just his own words and his own from his own heart, so that's the second request of Hashem, accept all our Tbilahs with favor, even those that are not structured in our official Tbilah, it's not structured by the Ashurga Yisrae that are just a Tbilah that are yet others from his own heart, his own language, that's what we're talking about over here. Yet another Mahalakh here is based on the Radvaz or Khashoglam, which we also saw in previous year, that R'tseh Hashem Yisrael is a Baqashah that a Qadishbor who should desire that we daven to him in the first place. Now you shouldn't turn a deaf ear, Khashoglam to our Tbilahs via hast upon him, like we discussed. So the second Baqashah is a different point altogether, it's not asking for Hashem to actually find favor in the actual Tbilahs we daven. Now it's referring to Hashem, the first one's referring to Hashem not turning a deaf ear, and the second Baqashah is referring to Hashem actually finding favor in the Tbilahs that we daven. So again, those that are various Mahalkhim in the two seemingly identical Baqashahs in this Baqah, they're not identical at all, whatever Mahalakh he used from the ones we just gave, the other Mahalkhim in the Bihar Hashem as well, it's definitely two distinct Baqashahs and they're not just reiterating the same Baqashah again. Wishing everyone a Givaldik day.

Orkhoi's Tvila, she's number 737. Osvilaasam b'ahavah s'kabel baratzeh. The Tvila's of Chalai Israel should be accepted and favored with love. What exactly do we mean to say here with the word b'ahavah? What's this love all about? So the simple understanding, and this is how the Pyrrhusian Tvila and the Oritsa at Tvila sit there and the other B'parshim learn, is that we are telling our Qadrish Baruch. Since you love us, since you love Chalai Israel, therefore that's a reason for you to accept and favor our Tvila's. As when one receives a gift from someone that he loves, he appreciates and favors the gift more than if it's a gift that would come from a random person. So these words of B'ahavah s'kabel baratzeh is a reason for the Qadrish Baruch to favor our Tvila's because B'ahavah, because you love us and we love you. That's the simple understanding of these words. Now, in the Siddharah of Absadi Gau'in, it's also the Sih-i-chitza, the bits of Maltzah and the Gau'in Siddharah learned, they learned that it's a B'kosh that our Qadrish Baruch accept our Tvila's with feelings, Kabyachal of A'vah and R'atzeh. Now the Sih-i-chitza explains that a lot of people have their Tvila's answered by Qadrish Baruchu, but to have them answered via A'vah requires a special and strong and only people on a high Madrugah, on a high level, have that Tvila's accepted via A'vah with love. And as it's written in the Kunezair, and he quotes, that's how it works, that having a person's Tvila has to be A'vah is a very exalted level that not everyone is A'vah to. And that's why this Baruch started with R'tseh, the Amchai Yusr, that's talking about all of Clal Yusr, and then we switched to a Sfilasam via A'vah, which is a Tvila for those who rise to the level of having their Tvila's answered via A'vah. And as in the beginning we just said, Tvila is a Tvila, not necessarily via A'vah, that's what we're asking of everyone. But we're also asking that Hashem should answer Clal Yusr on the level of Tvila being answered via A'vah, and that's also why we say, Osphila is a Son, and they're Tvila's. Clal Yusr's Tvila, we don't say Osphila is saying New, and our Tvila is, which is now most R'ah is when asked what we do speak in that tense. We say, Shmakkoilei New, we say Rei Navi, Anyei New, Baruch Alei New, but over here we say Osphila's Son, and there, meaning referring to Clal Yusr, we're not saying that Tvila is saying an hour Tvila is, because it's a more Clal Yusdic expression of Clal Yusr, because surely Clal Yusr has Tzadikim and Chassidim within their ranks, who are on the level to have their Tvila's accepted via A'vah, and we're basically asking for the Shbarchu, and the Shchos of those who are worthy of having their Tvila's answered via A'vah, please accept all of Clal Yusr's Tvila's via A'vah. This is where, if it's what Maltzin explains, what we're saying over here, that via A'vah is a very high level, but we're trying to get everyone at Clal Yusr to have the Tvila's answered via, and the Shchos of those who are really on that level of Tzadikim and Chassidim, and that's specifically why over here we switch from a Tvila's saying New to a Tvila's Son. Now, on the same work that Omar, from the Taritumimu, he learns differently. He learns that via A'vah is going on us, otherwise the ones dabbing, that we should dab into Hashem with love, that's how we should dab, we should dab him with love, and we ask that our Tvila's, which are expressed with love for Hashem, should be accepted and favored. This actually goes well with the Nusrah, we say a Tvila's Son via A'vah, Skavah Baratsim. Really, we should have said, this Tvila's Son is a Kabah, that Tvila's should be accepted via A'vah, but we don't, we say a Tvila's Son via A'vah, Skavah Baratsim, which is a little interesting, but according to the Taritumimu's Mahalik, it makes a lot of sense, not that Tvila's should be answered via A'vah, but no, a Tvila's Son via A'vah, that Tvila's dabbed with A'vah to Kabah Baratsim, which that's why he says that Pshat, well this Pshat won't work so well with Nusrah Svaridh, and Nusrah Svaridh adds in the word Mahayrah, right between us, Fila'sum and via A'vah, right, Svaridh says it's Fila'sum, Mahayrah, via A'vah, Skavah Baratsim, so clearly the word via A'vah is not connected to the word as Fila'sum, otherwise we wouldn't put the word Mahayrah in between, we would say it's Fila'sum, via A'vah, Mahayrah, Skavah Baratsim, we don't say that, Svaridh says it's Fila'sum, Mahayrah, via A'vah, so it has to be talking about Aqadish Baruchu, but be it as a Maid, the Khartoumima, you know, works well with Nusrah Ashkenaz, and you could have that in Ma'a'im, if you dab in Ashkenaz, if you dab in Svaridh, this Pshat won't work so well. Now, the B'r-Shaman adds over there that this doesn't exclude those who dab in B'yirah, obviously, B'yirah is Aqadish Baruchu, B'yirah is Araymimis, rather what he means to say, that it excludes those who dab in as if it's a chore, as if it's a burden, you know, as the Gomorrah Baruchu of Tess tells us, and I remember he has there, Ha'oi shat Fila'su kvah, e'en Tila'su ta'hanunim, and the Gomorrah says Ma'a'i kvah, what does that mean, a person makes his Tila kvah, I'm going to be Aqabar'a'idi, I'm rab'a'isha, ka'al shat Fila'su doymilav kamasui, when a person's Tila is, you know, he feels it's like a burden on the shoulder, it's just something I've got to get it over with, I've got to get it done, like, it's like, let me just dab in quickly, so I'm done with it, someone has that attitude, that approach that Fila, that's not as Fila'su kvah, so Ta'atimim says, even though the words are B'ahavah, it doesn't mean to exclude B'yirah, it means a person who dabbed with Ha'avah for Hashem, with Yirah for Hashem, with his understanding that he's approaching Hashem, with Ha'khnoah, that he's talking to Hashem, you know, not that let me just, you know, get in and dab in, get out and done, you know, do it, you know, we don't do Tila, we dab in, we approach the Kodash Baruchu, it's a conversation, it's with Ha'khnoah, so that's what it means, and that's what the Ta'atimim says, what we're trying to say here, when we say the words, Tila'sum b'ahavah, that's Fila, that's with Ha'vah, and of course, the Yirah is part of Ha'vah as well, those are the various shatlam over here in this word, B'ahavah, wishing everyone a good valdikah day.