ביינג דאט טרי איז חוף תסעב ונארביר שחי דשעל לךטס דסקוסט הפלואינג אונט פילוסי טפרי חדוש אירחאים אינסים אינטופ יו דזיין ריץטס דאט טרעה זו דאט טעה ומיניקטה פסט איברי סינגל אירביר שחי דשעל ודאט אי פרינג זאט טרעה מק גאביר איר נו טיטל, אינג קולדס דאט ים קיפר קטן ובסטרו, זאט מייק סנס ביוקזען ים קיפר וידען ים קיפר קטן שוקlion וידען ים קיפר קטן דאט טרי אימי בגלל, זאט אימי בגלל, זאט אימי ודאט טרעה סבבים בגלל, זאט אימי 宜ייה שהערב שחידש地方' שישא Hisokarasmine windy tells us in Pashas Aqif, In Peric Tess Posek Yurches, That after Meshra Abayno went up to receive the Luchas and he broke the Luchas and Shevosev at Thomas, he went up to Daven and Colley Israel's behalf for 80 days, and he Davened in two sets of 40 days. The first set of 40 days began on the 18th day of Thomas and it ended on the 29th day of Av לרא Emma ‫טטטנהסenter קפירה, אבל זה לא נראה בגשמך, כשזה לא נראה בגשמך. So now we see that Khaftesav is not an ordinary day. And it's the day that things go into motion for the young man in Rome. And it's the first time that Colin Searle achieves Khaftesav. So let us not let this day pass by without us starting the process to try to get Khaftesav. And hopefully the rabbinishal elem will forgive us on this day of Khaftesav. And then the ultimate will come that Hashem will forgive us. Besimha with happiness. Anjim kippur.

Here we are once again on Roshchei deshe'al on Tfilosi and it evokes great feelings of gratitude to the rabbinishal Elim that we were zeichet to accomplish together all that we accomplished and our Tfila is that we should be zeichet together to continue to grow in our davening. The name Tehillim at first glance is quite interesting if you think about it. Safer Tehillim which is the book that David Amelich wrote, the book of Psalms, one would have thought that it should be called Safer Mismarim, not Safer Tehillim. After all, if you go through Safer Tehillim you'll see that over 20 Prochem begin with the word Mismar referring to a song. So we should call it Safer Hamismarim, the book of songs. Why do we call it Safer Tehillim, the book of Psalms, because there is one single capital in all of Tehillim, which is capital Kufmimei, which we are about to learn, which is Tehillila David that starts off with the word Tehillim, which is a Psalm, and therefore we call the entire Safer Safer Tehillim. It's quite interesting and at first it seems to be difficult to understand. But the si'ach tzvii brings from a Safer Mithama Amelich that writes that it was told in a dream to the great Mikubal Reba'ari'i Ketufa that he said that they told him from Shemayim. The reason why Safer Tehillim is called Safer Tehillim because there are 150 capital in Tehillim and there are 150 words in the capital Tehillila David and each word in the capital of Tehillila David corresponds to a different capital in Tehillim. So even though we find the word Mismar all over Safer Tehillim and one would think that the word Mismar should gain the title and be the name of Safer Tehillim. Being that Tehillila David captures all of Safer Tehillim, it's called Safer Tehillim after that one capital because that one capital contains all 150 capital. And the Mithama Amelich explains one more thing that's quite interesting about the way we say Ashrei. Really the Pasek Ashrei Yosefei Seher is found in capital Peidalir. It's nowhere close to the capital Kuf Mamhei. There's Pasek Ashrei Om Shikaralloy. That's the last Pasek in capital Kuf Mam Dalir. But the two Ashreys are not part of Tehillila David. The first Ashrei is in capital Peidalir and the second one is in capital Kuf Mam Dalir. Seher is the Mithama Amelich. The reason why we add these two Pasek to Tehillila David because Tehillila David has 638 letters and 638 is Gamatria Avrom Yitzruk and Yakov. Says the Mithama Amelich. We want to add David Amelich to the equation as well. And David Amelich is Gamatria 14. And if you add up the words from the Tup Sukum of Ashrei Yosefei and Ashrei Om, you're going to end up with 14. So the reason why we add these two Ashreys is to give us the Gamatria of the Ovis and David Amelich. May we be zeige to go through this capital together and tap into the great power that it holds.

As always on Tvilosi, we bring out a Yoni Teela on the air of Shabbos. So let us bring out a Yoni Teela on the air of Shabbos, בשחד שלו, from the capitol of Dawid Hashem, אירבי יישי, which we begin to say today. Dawid Amelich talks about the fact that he has enemies. צר אי ואי ואי לי. He says in Tokum al-Aim al-Khama, these enemies can wage war against them. And then the part of success says, אך השאלתי מי אי סעשם. One thing I asked from the rabbinish from the master of all, אי סעבקש, that's what I request. שפתי בו אי סעשם כל יומי חי, that I should sit in the house of Hashem, the house of the master of all, all the days of my life. And the question arises, מה זה שפתי בו אי סעשם ואי סעשם? What's the difference between a shayel and a bakasha? מה זה שפתי בו אי סעשם ואי סעשם? What's the difference between asking and requesting? So the Maulun says a beautiful tach in this pasek. He says the difference between a shayel and a bakasha is that a shayel is something that a person asks for, but that's not really what he wants. The bakasha on the other hand is what the person really wants. For example, let's say someone wants to buy a house so he needs money in order to buy a house. So the bakasha is to buy a house and if you were to ask his friend to give him or to lend him a few hundred thousand dollars in order that he could buy a house, the shayela is the money, but the bakasha, the true desire that he has and his real request is the house. He says, When I come to the rabbinish shalayel and I ask to be able to sit in the bay sashem and to be able to learn with peace, the reason why I want to learn and I want it to become that I could be totally focused in my learning is not because I don't want to have to go out into the battlefield that day and battle my enemies. That's what I'm saying. It's not that I don't want to face my enemies in a war that I'm saying that I want to be able to sit in the bay sashem that I shouldn't have to face my enemies. The reason why I'm asking to sit in the bay sashem and to be able to learn is because that's really what I want. The true desire that I have and the true request that I'm making is that I should be able to sit in Hashem's house and learn the helicopter. So, it's not that I'm asking for one thing but my real desire is something else. It's not that I'm asking for money and my desire is a house. It's not that I'm asking to be able to sit in the bay sashem in tranquility in order that I don't have to face my enemies and fight on the battlefield. It says, . . . . . . . . . . . . . .

Let us begin ashray in philazi. We say ashray praiseworthy יאי שבאי די סךע, are the ones that sit in your home. עוד, and even more praiseworthy, יהל לוק הסלע, are the ones that praise you forever, and they praise you non-stop. גמרע תלס us in מגילן דהפחב חסמד בייס, that a person should not enter a shoal for his own use. A person should only enter a shoal to serve the rabbinish level. For a person is going into a shoal, he should only go in to daven and to learn. Says the גמרע, let's say someone has to call his friend, and his friend happens to be in shoal. So how does he go about entering the shoal to call his friend after all? When he goes into the shoal to call his friend, he's not going in to serve the rabbinish level, he's going in for his own personal use. So the גמרע says that he should go into shoal and sit down for a moment and learn a little bit, and then he should go and call his friend. So it won't be disrespectful, it won't be that he went into the shoal for his own personal use. Like this, he went into the shoal, he davened, he learned a little bit, or whatever it may be, and then he went to call his friend. Says the גמרע, let's say the person is not capable of learning. So if he sees a child that's walking by, he could ask the child, so what posik did you learn today? And when the child says the posik out loud and he listens, that will be his service to the rabbinish level, and then he could go and he could call his friend. Says the גמרע, let's say this person can't learn, and there's no child available, so he should sit in the base, manage for a little bit, and then he should go call his friend. That's the end of the גמרע, and it's unclear in the גמרע, how by sitting in the base manage for a little bit, a person serves the rabbinish level. Says the תור, In Erichaim and Simon Kufnon alif, that the posik tells us, עשרי יושרי וישך, praiseworthy is a person that sits in the rabbinish level's house. You see that the mere fact that a person sits in Hashem's house, a person sits in the base manage, it's a mitzvah. So if a person goes into a shul, he sits there for a few moments, he's doing a mitzvah, so he's serving the rabbinish level, and then he could go call his friend. And it won't be disrespectful that he went in for his own use, because he first did a mitzvah by sitting in Hashem's home, and then he went to go call his friend. Says the posik, עשרי יושרי וישך, praiseworthy is a person that just sits in Hashem's home. And even if he doesn't do anything, and even if he doesn't say anything, he's praiseworthy, and he's doing a mitzvah. But the posik goes on and says, עוד, but you know what's even more praiseworthy, יהל הלוח הסלע. If a person sits in the base manage, and he sings the rabbinish level's praises non-stop, that's even more praiseworthy, because not only is he sitting in Hashem's home. He's praising the rabbinish level on top of that.

Let us continue in Tfilasi and Ashrei. We say, Ashrei Ha'am, praiseworthy as the nation, Shekakhalay, that his attitude is, kakha. This is the way it's supposed to be. Ashrei Ha'am, praiseworthy as the nation, Shehashem elekav, that the master of all, who is the strong one and the old capable and the force behind everything, takes special care of him. And back in Haidu in year 244, we explained this Pasek in the context of Haidu, and now we're explaining it a little bit differently. Rabbi Schleizinger from Monsi often gives over a message that he learned from Makhabatsker Khosted that he met on the street. He was once walking on the street and he met a Khosted and he asked him, How are you doing? So the Khosted responded, So Ashrei Ha'am, praiseworthy as the nation, that his attitude is, that this is the way it's supposed to be. And if it could have been better, it would have been better. So this is what Hashem wants, and this is what's best for me. And we end off when we say, Praiseworthy as the nation, that the master of all, which is referring to the Midas Arachamun, Yud K. Vafke refers to the Midas Arachamun, and Ale Kim refers to the Midas Adin. So Hashem elekav, when Hashem so to speak, punishes us, and he shows then, we know that on the inside, it's really Rachamun, and it's really for our best. So even though to the naked eye, it looks like he's punishing us, but we know in reality, it's really Rachmanus of the rabbinish realm, and he's really doing what's best for us. And that goes along with this attitude that Kali Sril has, that we know that whatever happens to us is for the best. And even if we don't understand it, and it seems to be that it's then it's bad, but we know that on the inside, it's Hashem elekav, it's really the Rachmanus. That's doing this to us, because our attitude is, if it could have been better, it would have been better.

Let us continue in philosophy and ashray. We say Tehilo Ladovid, a psalm that was composed by David, and we all know that ashray follows the order of the aleph base, and here it begins with the aleph. I exalt you, alakai, the strong one who is the old capable and the force behind everything who takes special care of me. Ha melech, the king, ועבורך עושיםך, and I will bless your name, the aleph void, in a world that is forever. As the aleph shikh akadash explains, as the gemara tells us in psalchimah, and I've cuffed you a testament base, that the rabbinish aleph is going to host a feast, lost it at the time of the ghulah, and all that sadikim are going to be present, and when the suda comes to an end, everyone's going to think that the proper candidate to lead the benching at that suda should be the founding father of our nation, Avromavinu, and they're going to give him the kais, and they're going to say Avromavinu Bench, and Avromavinu is going to say I can't bench. After all, your shmuel came out of me, and I'm not worthy to bench. They're going to pass the kais to Yitzhak, and Yitzhak's going to say, and Asav came out of me, and it's not proper for me to bench. They're going to pass the kais to Yakevavinu, and Yakevavinu's going to say, I marry two sisters, something that the tyre will ultimately say is prohibited. It doesn't make sense that I should bench. They're going to pass the kais to Moishe Rabbeinu, and Moishe Rabbeinu's going to say I never step foot in Tereshe Sril, so I should not be the one to bench. They're going to pass the kais to Yashua Benun, Yashua Benun's going to say, I only had daughters, I never had a son. I'm not the proper candidate to bench. And then they're going to pass the kais to Dovera Melch, and Dovera Melch will say, I will be the one to bench, and I am the proper candidate to bench. It says the Alshukha Kodesh, here at the beginning of Ashway, Dovera Melch is thanking the Rabbeinu Shalayloom, that he's going to get that opportunity. Then I'm going to be able to bench, and he's going to lead the benching, Loilam Void in a world that is forever.

Let us continue to the letter of Baze in Ashray on Philosy. We say, b'chol yoyn, every day, avor echeko, I will bless you, v'ahalo lo shimcho, and I will praise your name, lo ilum voed, forever, non-stop. And Abkhayim Kaniyevsky in time with the crow wants to know, why do we associate brokho with a day? And why do we say that praising is limitless? And Abkhayim Kaniyevsky explains that the Gomorrah tells us in brokhos and of mememem et alif, b'chol yoyn, tain lo ymeim brechosov. We're supposed to make the brokhos every single day that pertain to that day. For example, on Shabbos, we make the special brokho about Shabbos. And on Yomtif, we make the special brokho by Yomtif. On Yomtif, you don't make the brokho about Shabbos. And on Shabbos, you don't make the brokho by Yomtif. When it comes to brokhos, you're limited. And every single day has its brokhos, and those are the brokhos you're supposed to make. But says Abkhayim Kaniyevsky, when it comes to praising the rabbinish alayl, the sky is the limit. Vahalo lo shimcho, lo ilum voed, we praise Hashem's name forever and ever without any limits, and we're not tied down at any point in time. So, b'chol yoyim, every single day, avar echeko, when it comes to giving brokhos, we have to give the appropriate brokhos for that day. But when it comes to praising, vahalo lo shimcho, lo ilum voed, the sky is the limit.

פחו צחיים פיימוסלי פאינסאות That the earlier generations Had such a clarity and iron-royve איזן שמאס Had such a clarity in that that the rabbinishal island sees Every single action that we do And he hears everything that we say But as the generations got weaker The invention of the telephone Came about that a person should understand That one could be standing over here And someone could be standing somewhere else And they could hear what you're saying And then there was the invention of the recorder And if we may add Then there was the invention of the video That a person can do in action And it could be saved to be seen later So to the rabbinishal island He videos every single thing that we do And it's iron-royve איזן שמאס The rabbinishal island is able to see everything And hear every single thing And this is all to help us in our weakness That we should be able to relate That we're going to be held accountable For everything that we do And no action and no word spoken will be lost We're holding into philosophy And the Oiz Dalad in Ashrei Where we say דר לדר ישבח מהסךו Generation to generation ישבח Will enhance מהסךו Your work Which refers to my separations Which refers to the creation of the world אוקבוראי סךו יגידו And your strength They will tell And the Moabim explains That דר לדר from generation to generation ישבח People on this world will enhance And have a better understanding Of מהסךו Of the creation of the world And technology will advance And we'll be able to tap into so much more That the world holds And we'll be able to see That so much wisdom was put into the world But what's the purpose of all of this אוקבוראי סךו יגידו That we should be able to tell Of Hashem's strength When we talk about Hashem's strength When we talk about Hashem's day Hashem's punishing The Rabbi Sholailem is able to punish a person For an action that he did Something that he said Because we know Through the advancement of technology That no action that a person does And no word that a person speaks Is lost Everything is recorded Everything is videoed And the time will come That the Rabbi Sholailem will be able to exercise his strength And the Rabbi Sholailem will punish a person If he does something that he's not supposed to Or if he says something that he's not supposed to So, from generation to generation There's an enhancement In tapping in to my subaraches In order that it should be easier To understand that Hashem's strength Could be put into play Unless we only do what we're supposed to

גמרנט tells us in Brakhus and Naflamed Gimmel Omer Beys that someone went to Daven for the Umber in the minion of Rabbi Khanino and he was saying the first Brakha of Shmonez Ray he said, okay, la Godl, la Gibor, va Nero, va Adir, va Ozuz, va Yorui, va Chozok, va Ametz, va Vadi, va Nekhbod and Rabbi Khanino patiently waited for him to finish all of the different titles and praises that he was giving to Rabbi Nishalil and when he finished, he said, so you finished all of the praises of Hashem? obviously not because you'll never finish the praises of Hashem so we told him, we only say, okay, la Godl, la Gibor, va Nero because that's what Moshe Rabbeinu said and we copy Moshe Rabbeinu but to do anything more than that is counterproductive because it looks like you're trying to finish off all of the praises of Hashem and that's not going to happen the Kremnitz are magged and a safer shaved me Israel Ante Hillem and Kapitul Ahmed Gimel asks how is it that on Rosh Hashanayim Kippur we praise the Rabbeinu Shalailam much more than we do during the year and we add many piutim giving the Rabbeinu Shalailam many titles and many praises if we see that a person should not praise the Rabbeinu Shalailam more than Moshe Rabbeinu did because it's counterproductive it looks like you're trying to finish off all of the shvachem of the Rabbeinu Shalailam and the Kremnitz are magged answers that we all know that there's a concept of miktsash shvachy bifanov if a person praises someone else when the person is present you're only going to mention a portion of their praise you're not going to say all the person's praise you're only going to mention the person's full praise if the person is not present says the Kremnitz are magged on Rosh Hashanayim Kippur the Rabbeinu Shalailam's shchina res betachataynum the Rabbeinu Shalailam's shchina res among us and it's K'ilu bifanov it's as if we're saying the shvach of the Rabbeinu Shalailam bifanov if it's bifanov no one's going to think that you're trying to say all of the praise of the Rabbeinu Shalailam because after all miktsash shvachy bifanov if the one you're saying praise about is present you're only going to mention a portion of the praise of that individual however during the rest of the year when it's not Rosh Hashanayim Kippur there you have to be worried that it looks like you're trying to say all of the praise of the Rabbeinu Shalailam and therefore you have to stick to what Maishra Rabbeinu said and you can't say more says the Safer Imreis to Haireis and to Hilim with this we could put a new twist on the pasak which is the ois hay in Ashway we say Ha'dar kvoy daidecho and he says that Ha'dar could mean to live and to reside and he says the honor of your glory resides and that means when Hashem's shchina rests in the base of miktsash says the Imreis to Haireis when Hashem's shchina rests in the base of miktsash and we praise the Rabbeinu Shalailam in the base of miktsash then we can praise the Rabbeinu Shalailam more than we normally do because after all when Hashem's shchina is present we'll say miktsash shwaghe befanav we're going to assume that you're only trying to say a portion of his shwach a portion of his praise so even if you say more than Haqqail, Haqqadal, Haqibur, Haanaira no one's going to think you're trying to finish off all of Hashem's praise says the Pasek the words of your wonders I will chatter about and I'm going to talk and I'm going to talk and I'm going to talk and I'm going to praise the Rabbeinu Shalailam much more than I usually do because when the shchina rests in the base of miktsash I have nothing to worry about that people are going to think I'm trying to say all of the Rabbeinu Shalailam's praise just like Anrash Hashan and Yim Kippur when Hashem's shchina rests among us there's no issue of praising the Rabbeinu Shalailam beyond Haqqail, Haqqadal, Haqibur, Haanaira because everyone knows miktsash shwachhe befanav and you're not trying to finish off all of the Rabbeinu Shalailam's praise

Magdala Taloos נשמי סרבוumm, פשש כיסיסו, Alla Taloos, Neshmai Srabuun Parsheski sisa. In Ma'am Ha'vav. When the Arabianish Allelm disclosed to Maishir Abaynou the great secret of the Yur焗מ haviaסרחמן. Maishir Abaynou saw that there were these great store houses. These great warehouses in Shemain. And he pointed to each one and wanted to know what was each one for. And when he pointed to the first warehouse וואי יא נתראה בגבינש Puishe asked the rabbin shallalim what this warehouse is for, and the rabbin shalalim told them that this warehouse is for the ones that do mitzis and I store their reward in that warehouse and I provide for them what they need from that warehouse and then Moshe Rabbenu saw another warehouse and Moshe Rabbenu said what this warehouse is for and the rabbin shalalim said that this warehouse is for the ones that raise orphans As if they are their own children, and I provide for them, and I give them their reward from this warehouse. And then Maishra Bin saw a huge warehouse and he asked Maishra Bin, he asked the Raba'i Nishalaylam. What's this warehouse for? And the Raba'i Nishalaylam said that this warehouse is for the ones that don't have any squsim at all. The first two warehouses that you saw, those were for people that have squsim, and I provide for them, and I give them their needs, and reward them from those warehouses. But this last warehouse is for people that have no squsim at all. And I provide for them, and I give them for free, I give them a matna sqinom from this last warehouse. We're holding in Tbilasi in the beginning of the oys ches and asre, where we say, Hashem is gracious, and this is really coming off of the last pasek, that we said that when Qa'al Yisrael mentions the Yudgim umidis arachamen, the Raba'i Nishalaylam delivers what they need. And we said if it's it, Qa'al Yisrael sings out loud, thanking the Raba'i Nishalaylam that he provided what they need. And now in this pasek of the oys ches, we say what Qa'al Yisrael says, thanking the Raba'i Nishalaylam for delivering and giving them what they need. And they say, they say that the Raba'i Nishalaylam is gracious, and that the Raba'i Nishalaylam gives a matna sqinom, the Raba'i Nishalaylam gives something for free. The Raba'i Nishalaylam gives and provides even for those that have nothing going for them and they have no squsim. As we said from Chazal that there's a special warehouse that's set aside that the Raba'i Nishalaylam provides for the needs of Qa'al Yisrael, for all of those that have no squsim and have nothing going for them that the Raba'i Nishalaylam should provide for them. But the Magish begs the question that if they have no squsim, why should the Raba'i Nishalaylam give them? But for that, we're gonna have to wait till tomorrow.

As the first night of Sleegis is just about a week away, let us bring out in Yonei Tvili the Serb Shabbos and Tvilosi his followers. We say in the Sleegis, we bang under a beneficial items door like poor people. And then we say once again, we bang down your door so have mercy and be gracious. And the question arises that the words of the Sleegis seem to be redundant. We just got finished saying, why do we have to say again that it would have been sufficient קדלם וחרושם דפק מגדו לסך רח ומחענו נועל תשוי בינו רקום ולפנך. נשאו נדסי פראבר יקב, פרוב יקב אורלפ, That he brings from his rabbi Rebaran Dovid Wilner That he wanted to say a beautiful explanation In the sligha. The commander tells us in Bob Metsia ענדפ פייהם בנאלף That rabbi had to get in his sur. And the reason for this is is because of a story that happened. What's the story that happened? There was once an eagle, there was once a calf that was being brought to be slaughtered. And on the way to being slaughtered it was frightened. And it ran to rabbi and it was hiding its head in rabbi's cloak, in rabbi's clothing. And rabbi told the calf, go ahead and go and be slaughtered because it's for that purpose that you were created. And the commander says it's for that reason that rabbi had to have his surim because he didn't have Rachmanus on this calf. And the question arises. The commander tells us in Brakhis ענדפ פייהם בנאלף That the end result of a behema is That it's going to be slaughtered. After all, rabbi was stating the facts. This is the purpose of an animal. It's supposed to be slaughtered. Where did rabbi go wrong? And for what reason did rabbi have to have his surim? And Abnoson Wachtwegel explained that the Tainan rabbi wasn't that he said that it should be slaughtered. After all, that's its purpose and that's what's supposed to be. The Tainan rabbi was is that this calf came to hide behind rabbi and came to find shelter and protection under rabbi's wing. And if something comes to find protection under your shelter, you can't turn it away. And being that rabbi said go ahead and be slaughtered even though this calf was looking for protection from rabbi and rabbi denied it that protection. And for that reason, the rabbi had to get your surim. Said rabbi Wulner, קדלם וחרושם דפקנו דלשך, we come in front of the rabbi's shalaim like poor people. We have nothing to show for ourselves. We have no squsim. We have no reason that the rabbi's shalaim should grant us a good year. But the shalaim we're turning to you. We're knacking on your door. We're looking for protection and from shelter from you. If we're coming to hide behind you for protection, you can't deny us that protection. And we ask, רחום וחנון Have compassion and be gracious and grant us a matna sqinom as that's what chanon is. We mentioned yesterday that there's a huge warehouse. There's a huge storage house and that's the storage house for people that are not worthy and the rabbi's shalaim gives them a matna sqinom. And we asked, why should the rabbi's shalaim give it for free to people? Why are they deserving together for free? If they have nothing to show for themselves, why should the rabbi's shalaim grant them and give them everything that they need? And the answer is, is that being that they're turning to the rabbi's shalaim and being that they're looking for protection from the rabbi's shalaim, the rabbi's shalaim can't turn them away and the rabbi's shalaim has to give for them and has to provide for them because if you look for shelter and protection from someone, they can't send you away. Have a good shabbos.

Because we turn to him and we rely on him. Then we say that we relay him. Hashem is merciful, and the radaq explains that Hashem is merciful, that he protects us, from damage and harm. This brings to mind the situation, which has already developed over the last several זו נגשתי סוגים שלאים, שטי נגשתי חיילה, עבירו בעריגה, ובכוח ידעים בירוש, אוקיי, ראים ודיפח ושתפח, ובעיר, איתו זו אופן קאיש ובסדרו, ובסדרו, קאקר נגשתי, ובכוח ידעים, איך מייח הוא. זו קאקר ידעים בירוש. 30 שטינט זו לך, בלו קאר שורט סטפט, ועד הוא בין קאר טראילינג, בלו קאר, הוא אוהב גען אינטן אקסטינט, אבל אינסטאד, רבנישה לילום אורקשטרעיגד, בלו דיפן קאר ונט, קארט אומוף, בלו קארט, בלו קארט, בלו קארט, בלו קארט, בלו קארט, בלו גען אינטן אקסטינט ובה מאוד 2019 functioning ועל carboh communal

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נסחיטק דיןַר בְָֹ֙րןּדע֒ meillä עָּלִט֣רָֻם שּֽהַ։לּוֶןּדнять אוֶוֶקָ։יָ։ו։יֵֶ֔בִ֙֬։ משקת של א świעד leads test הן maritime his referring to tzadiki man was good even to the resume the ergonom of a calm up and his mercy is on all of his creations all of his creatures referring to the animals now we move on to the old suit Yeduch all the all of your creation ויטוקו קריאטרים שמסברים ייכולים, לתקierto נכון הם הלוי וציברם אתם כללם! אלתך ילו אישה בגולים, הוא פאוקו בילeland אישה, להם אישה נכון, קטוקו, נכון שאלה בדידי, הוא פאוק להגידי, לצק של doetו בילeland אישה ויצלבל בילeland אישה, הוא פאוקו בילeland אישה, ולבדה ביל הוא calling fanta, הוא יעשה בין שם שuman �ו חאה שמת קה сорכה את בינח טובilde corrupt פירד нажבוע ב无דיר ב kn ב חות ב Gods ב circus ב ב ב Napoleon ב זה מהסךו, שפתר הישם זו קריטקים, שהם פתרו, והם אוהבים מה שם אוהבים, כי הם אוהבים, בואו פרסן אוהבים, ובואו הוא אוהבים סבברוחו. וזה יבואו בואו, שזה נרמה זו נפוסיק ורחם אוהב קלמה סבב, זה יבואו בו רבניש הלאום זו רחמונס, Because it's well-known that the safer Qasidim, as the Magan Avram in Erichaim and Kuf Samach Zain and Sif Khan Yurches brings that this halacha that a person has to feed his animals before he eats, is only when it comes to food, says the safer Qasidim, but when it comes to drinking, a person drinks before his animals and the safer Qasidim brings a raya from that that we find that Rivka gave Aliyazer Avram to drink, before she gave the camels to drink. So you see when it comes to drinking, the person goes before the animals. And the Mufarsim explains that when it comes to drinking, it's very difficult for a person to withstand the pain of thirst, whereas an animal, he could survive. So being that the person's pain is greater, the person drinks first, but when it comes to hunger, a person could last much better when he's hungry than an animal can, and the animal's pain is much greater. So therefore you're obligated to feed your animals before you eat, because when they're hungry it's much more difficult for them. So the Palsik is saying, Hashem has mercy on all of his creatures, and it's for that reason he has that you feed the animals first, because the pain of hunger for animals is much greater than the pain of a person. So then and only then after you do the Hashem as a person, then the person can make a brothel and he can eat.

We say in Tfilis Mussef of Yom Hanay Rayim in the Shalish Regalum גלעי כבאיד מלחוסך עלינו We ask that the rabbinish shalailim should reveal the glory of his kingdom on us And if we move on in Tfilisi To the eyes, chaf and ashray We'll uncover a new understanding and what these words mean We're holding in Tfilisi in the eyes, chaf and ashray Where we say גלעי כבאיד מלחוסך עלינו The glory of your kingdom They will say And they will speak about וגבורעשך ידעבירו And they will talk about your strength גמורע tells us In Chagigand, if you give them a base That one pasig says That the malachim have six wings And one pasig says That the malachim have four wings So which one is it? Do the malachim have six wings Or do they have four wings And the גמורע goes on to say that it depends If it's at the time that the base Amigdash is Kayim And the base Amigdash is standing They have six wings But now that we don't have the base Amigdash They only have four wings And according to one man the Amar It's referring to the middle wings Of the malachim It says the Vilnius And each one of the wings Of the malachim It said one of the words Of Baruch Sheim Which is six words And now That the base Amigdash is no longer here And the two middle wings are missing The words Are missing From being written on the malachim Says the Vilnius We're having in Tfilis Mussef גלאי קוויד מלחוסך הלאינו We're asking that once again The malachim should get There are six wings back And it should once again say on the malachim קוויד מלחוסך Which is missing from the Baruch Sheim לילם ויד And we're asking that it should once again say Baruch Sheim With קוויד מלחוסך Says the בניה ידע In Chagigand, if you give them a base That's shot in our pussik קוויד מלחוסך הלאינו Once again The malachim's wings will say קוויד מלחוסך And it will say קוויד מלחוסך When will that be? וגבורוסך ידע בירו At a time that everyone's going to be speaking about The strength of the rabbinish level We all know that the pussik says קי מי צי סחמי ירצמי צריים מרנב נפלאיס We all know That when Mashiach comes The nisim are going to be even greater Than the nisim of Yitzheis Mitzray So at the time of the Gula Asidah With בניה נבייס אשלישי Everyone's going to be talking about The גבורס אשלישי וגבורוסך ידע בירו Everyone's going to be speaking about About the great nisim that he performed And at that point It's going to be קוויד מלחוסך That malachim are going to have all six wings And it's going to say once again On the malachim, on all six wings קוויד מלחוסי We're waiting for the day קוויד מלחוסך עלינו

pretend in the doorstep of the first night of slikhist. Let us bring out in Yonei Chilu the sound of shabis shabis sh belowzia s fylosia. I was once about to leave my home. And I was putting on my jacket. And I was getting my keys. And I was getting ready to go. And I heard a knock at the door. I went to answer the door. And it was a Meshulah and he was collecting. And he told me that he came upon very difficult times. He was an administrator in the Yashiva and there it's Israel. And the Yashiva closed down and he doesn't have Parnasso. So I gave him a donation. And he stops for a moment and he tells me, סליחה כי אני מתחצף. I apologize that I'm being brazen. אבל אין אוכל בבית. There's nothing to eat in the home. And he asked me maybe I have some extra money. Some extra myster money. That I could give him. We ended up going on our way. He ended up leaving. And I ended up continuing. As I was planning to leave the house. I left the house. And as I was heading to the car, I thought it was quite interesting. This person claimed to be an Oni. Claimed to be poor. And he told me I'm being brazen. We all know that an Oni by nature is always embarrassed. He always has the middle of a bush. I didn't think much of it. I went, I turned on the car. And I was going to continue on my way. At that very moment, there was a sheer playing on 107.9. From Rabbi Pesach Krohn. And as I turned on the car. That sheer was playing. And I got the message of a lifetime. And my Krohn said over. That Rabbi Naftali Trump once got up to speak on the first night of sliches. And he asked the following question. We come on the night of sliches and we say. קדלם אוכרושם דפקנו דלוסךם. We say that we come and we knock on the rabbinical island's door. Like a poor person. Sezer Naftali Trump. When a person comes on the night of sliches. Hoping to be zerghe t'ashana taiva. Hoping that he's going to be zerghe t'chaim. Persons hoping for life. He doesn't know his fate. He might not be alive next year. He comes and he knocks on the door. Like a poor person. Sezer Naftali. A poor person has the middle of a bush. You would imagine that when he knocks on the door he knocks lightly. That's not the way we should be knocking. At the rabbinical island's door right before Rosh Hashanah. Sezer Naftali Trump. When a person has a family at home. And his wife and children have nothing to eat. When he leaves his house and he goes to the rich person's house. And he knocks on the door. You better believe it that he bangs down the door. And he makes a commotion. And he tells the rich person there's nothing to eat in my home. Sezer Naftali. We come to the rabbinical island before Rosh Hashanah. And we realize that we have nothing. We have no wife. We have no families. We have no wives and children. Unless the rabbinical island grants us all of that in the coming year. When I heard this. I realized. That when this person said It made a lot of sense. Because after all, when there's nothing to eat at home. You bang down the door. Many people have a misconception. And they think that Rosh Hashanah is a time. That everything that they have. Their parnosa. And their health. And their families. Is all in the bank so to speak. And they're just looking for more. They're hoping that next year. They'll get an upgrade. They'll get a raise. That's a mistake. Person has to remember. That the message of the first night of Sliqas is. . . . . . . . . . . . . . .

Let us continue in Tbilisi to the Aislamid in Ashray. We say lo idea to inform Levneha Adam to people Gvorais of Hashem's strength, Hashem's might. And this refers to Hashem performing miracles, as we said on Thursday. Uhvahid and the honor Hadar Malchusay of the glory of his kingdom. And this refers to Hashem running the world. Peder Chateva, as we call nature. And what this Pasek is trying to say. The Meshakhachman Pashas Bereshis in Perikai Pasek Aleph explains. That the Hasidim, they are letting people know about Hashem's nisim, about Hashem's strength. And like this, they could talk to them about Hashem running the world. Peder Chateva. And it's really Hashem who is doing everything. It just looks like nature. Cause that's what we are accustomed to. And this is really the Aisay that the Ramban says in Pashas Boy at the very end. And he says that this is from the foundations of a Yidza Muna. And every person has to know this. That the reason why Yidza Mutsrayim is something that we have so many myths to remind us about Yidza Mutsrayim. Because Yidza Mutsrayim does just this. Yidza Mutsrayim was the Rabbi Shalayim showing. That he could perform miracles. And he's the boss. And once you see that Hashem could do as he pleases with the world. You understand that the Tava is really the Rabbi Shalayim also. And what we think is the world running on its own is really the Rabbi Shalayim turning the wheel. All along. And every single thing that happens in our lives, big or small. Whether it happens to a group of people. Whether it happens to a single person. It's all the Rabbi Shalayim behind it. And there's no such thing as Tava. There's no such thing as the world running on its own. It's the Rabbi Shalayim who's constantly turning the wheel. And that's why Yidza Mutsrayim is so important. Because we have to remind ourselves that the Rabbi Shalayim is the boss. And the Rabbi Shalayim could perform miracles. And he could do as he pleases. So the Tava and the nature is really the Rabbi Shalayim. And we have to know that every little thing that happens in our lives is calculated by the Rabbi Shalayim. And it doesn't just happen on its own. So when the Hasidim are trying to approach Benay Adam. When they're trying to approach people. And tell them about the Rabbi Shalayim. And that he's the boss. And he's the one running every aspect of their lives. First you have to tell them that the Rabbi Shalayim could perform miracles. And then you could explain to them. Look, Hashem could perform miracles. And he's the boss of the world. So even the little things. And even the things that seem to be natural. That's also the Rabbi Shalayim. And even the Tava is also the Rabbi Shalayim.

ארס מובןן הן פילוסיין אשרי, תדי אי סמם, ויסי מלחוס חו, יו קינדום מלחוס קל עילום, זה קינדום של כל העולם, רפורינג טעילום עזע ימיילום הבא, וממשלדך ויו רולו שיפ, זה בחול דר ודר, זה זו גדרשן-טגדרשן, רפורינג טעילום עזע, זה זו קנספט גדרשן-טגדרשן, וזו בינן טעילום עזע, ains there is a world to come, אידום где בוא שלעשם مלחוס אידום ним perhaps יןcoholétat י pneumonia is the king and he is their rulers over the ummopen but says the villni- e chegaun Ammalak is someone that is appointed by the people and someone that the people want to be their king Ammayshul is the exact opposite bayshul is someone who comes with an iron fist and he rules over the people forcefully and they are not interested in him being the king says the prosth belli way על אישם אוהב שם עמירןowedה אישרן As we willingly accept the rabbynisholog and want that the rabbynisholog should be our king. However the Umis A'olum There, Ashem is a Mosheal. He's Mosheal Bhagai. He forcefully has to rule over them because they're not interested in the rabbynisholog being the king. But that's all gonna change. As the Posax says ואולו מושים בהרציעים, ליש בו יתסר איסו ואהיסו להשם המלוחו, זו טיימ איס גנט קום, דתגאולה עשידו ואו בי. וזהו ואו בי, ואו יא עשם למלך על כל אורץ. עשם ואו בי די קינג אובר די אינטיירו ואו בי. ואיבן די אומה סאילום גנט גדען בורד, ואירו גנט יקספט ואולינגלי, דתר אירו בייניש שלאילום שיד בי די קינג. aine מלחוס, מלחוס כלאילום. א!.. אשהם שלאינג, ואורי שירל שלכם שלו, והמלחוס ק становится, איד אומה סאילום מגלש אהקספט אישם מלחוס, וכמא, פע mínטי, א conjunction של אישם. זו טיימCK ה Robinson בינך מאיראים בו יועים ארקר אל עשן יש שם בבאפוי עשן מלא כי ישרוי אל מלך פורס sant עשן אוקע עשם הוא ביקינג אוברו פרוו.

We ask on Rosh Hashanah that we should be grateful to Hashanah, Tayvah and Massukah. We should be grateful to our good and sweet year. And the question arises. It would seem to be sufficient to ask just for a good year. If it's good, it's most definitely going to be sweet. Why do we have to add and we say that it should be Hashanah, Tayvah and Massukah? Before we explain this, let us move on to the Oys and Nun in Astrayan philosophy. I'm sure you're wondering. There is no Oys and Nun in Astray. And the Gamoran Braggis and the Altar of the Beys ask this very question. And the Gamoran answers, because there's a Palsik in Amos that starts with a Nun that says, Qal Yisrael Rahman al-Azlan is going to fall and they're going to hit rock bottom. And being that the Palsik that starts with a Nun talks about the misfortune of Qal Yisrael, we skip the Oys and Nun altogether in Astray. And the question arises. That there are many Psukim. For example, there's Psukim that talk about good things that happen to Qal Yisrael that start with a Nun. So why can't we just substitute this Palsik of Nuffal, the size of Kumbasulas Yisrael with and then we could say the Oys and Nun in Astray. So I want to say for Avidas Levov that he says a beautiful explanation in this Gamoran. And he says, we say in Astray the praises of the Rabbanish Alaylum. And we talk about that the Rabbanish Alaylum is Qal Yisrael Rahman al-Azlan the face color is Qal Yisrael Rahman al-Azlan Hashem protects those that love him and he destroys the Rashaim. Ask Avidas Levov. Why don't we talk about that that the Rabbanish Alaylum punishes the Sadikim as well. After all, everything that Hashem does is for the good. Why do we only focus on that that he protects the Sadikim? Why don't we speak about the Yusurim that he gives the Sadikim? Because we know everything that Hashem does is for the good. And Avidas Levov says that in this world on bad news we say Daina Amis. After all, even though we understand that everything is in truth good for us but if we can't see it in this world we make a Daina Amis. But loss of love it's going to change as we've mentioned in the past from the brother Magad that we're going to make a Hatayva Amaytiv on everything that happened to us in this world that we perceive is not good because in truth it's really good for us. says Avidas Levov we really should be praising the Rabbanish Alaylum for our nafilis, for our downfalls and even if we hit rock bottom it's all for our good but we can't fully sense it and we can't fully understand it because after all in this world we make a Daina Amis on bad news. So Dawid Amelich is telling us that in truth we should praise the Rabbanish Alaylum for our downfalls for the nafilis, says Sefqum Besulash Yisrael it wouldn't help to substitute this Pasek with Neuze Chesa Le'alofim the message that we're trying to give over is is that really we should be thinking about the Rabbanish Alaylum for our downfalls because that is really for our best and we should be praising the Rabbanish Alaylum for our downfalls but the time is not right yet we don't truly understand it so we don't do it yet and Dawid Amelich leaves it out leaving a void and astray that there's a letter missing to give the message that you should know that everything that happens to you is for the good and even if you have a downfall that's also for the good but it's not yet the time for your Rabbanish Alaylum for those downfalls that will only be lost at Lavoy when we see the full picture on Rosh Hashanah we daven that we should be Zaygheta Ashanah, Toivo, Umesuka we all know that everything that the Rabbanish Alaylum does for us is for the good our added bakasha on Rosh Hashanah is is that we should also sense it and we should taste it and we shouldn't just know that it's good but we should feel the sweetness and we should see that it's for the best