Gateway To Tefilla - The 5 Praises of Baruch She'amar

this torah class is brought to you by torahanytime.com okay everyone welcome to today's show on fila which um is sponsored by our very dear friend los angeles but sal el rose his brothers also was asked to dedicate the learning uh as close to four shalema so we're having our share on the parsha i want to begin by letting everybody know that um this week's parsha sheets are now available both in latin aquarius and in english um the latin akaida sheets are the debatara of the tsadek which is available on our email list so if you want to get if you would like to receive the sheets from natalika ranana please contact office rabbidigi.com and will be sent to you free of charge also we now have the english parsha sheets which is uh written by our good friend ramurakai levitan and that is also available on the email so if you get onto our email list you will receive every week the hebrew and english sheets of the vaitara it's also available on the website rabbidigi.com also beginning this week we started three new shirim on a new venue it's called all parasha all parish has a program of the ou the ou basically revolutionized daffy me with something called aldaf where they take select shiram on the daffiomi and they make it available in a ver an incredible format and they have a designated app for that and they're going to be releasing a similar type of program for the parsha something called all parsha so for now the shurim will will be available on tour anytime but uh and starting soon they'll be available exclusively on the old parsha app but this week you could check out on tour anytime there's all parashat the ramban on parsha shamays the bellator and parishes and the benella sri and parsha mais so check that out okay so we begin our shir on fila after all of that um [Music] let me get the sheet up over here share a screen can you see that can you see the mara makoyamos and we're continuing in berkshire umar uh we've had a number of chiron bell sharma i believe we've had three shuriman brought to umass so far we're going to start with two very obscure and very elevated ideas from rafner it may be hard to put a finger on exactly what he's saying but that shouldn't stop us from at least attempting to try to understand it and rafitner in his first piece now this does not come from the safer pachadi it comes from a safer called reshima slave and seems to deal with the following amazing question and the question that perhaps we've never thought of and that is barak sharma's beginning of sukita zimra it's certainly a bracha and what we would for sure expect is that it should begin with a bracha to begin with a barak and what it does not begin with is it does not begin with abraha say what it it's okay it should say hashem like every other bracha in the world especially a long bracha a bracha only does not begin with a bracha if it could rely on an earlier bracha and here it is barak sharma is the first bracha it's the beginning of this imran yeshtabach ends with the bracha presumably it's reliant on the bracha but rabbi shimmer only ends with a bracha you ever wonder about that i bet most people in today's share have said barak shamar once or twice in their life so that being the case and and michael i see is giving me a big smile uh hashem thank you but um so i take that as uh he's conceding that he has said bro um once or twice in his life but why does it not begin with the baroque that is what rapunzer seems to be bothered by baroshav this comes from the safer rishimo islay vehicle for six things you have to bring a carbon over gamara the gemara says you must bring a carbon the the one who spoke in the world came to being meaning to be able to serve god you have to do it with god's permission that is the mitzvah of you should serve him but you need god's permission to serve him meaning the beginning of god's desire that we should serve him is conceptually from the time that he spoke and the world came into being but before he spoke and the world came into being he did not want us to serve him because if he would have wanted us to serve him he would have put us there before he spoke and brought the world into being so conceptually god's desire of us our service of him is from the time that he spoke in the world came unto me and this is i would think we learned this we learned this both in the young israel on friday and in the darpa shavua i would think a person should ask before the world came into being no so the gemara says you now to ask about what what was around before the world came into being now the same way we s we only serve him and god only wants our service from the time he spoke in the world and came into being that's when he wants our karbala noise that's when he wants our tfilo because tefillah is avoidable so the gemara con the rapunzel continues the honor of god sometimes to hide the matter sometimes there are deep mystical kabbalistic concepts that it brings honor to god not to talk about them it is it brings him greater dignity and honor not to reveal certain things what are the things that it brings god honor to hide rashi says is the type of subject that it brings honor to god to hide me from here and on it is the honor of kings to investigate now says the arafatner when you say baruch blessed are you that refers to god who has created the world yesh mayesh baruch is god who created yesh mayan and that type of relationship with god is it's an honor to god to hide the matter meaning god has manifested himself two ways to us he's manifested himself in creation yes may i and x and hello and he's manifested himself yesh mayesh when god deals with us yesh mayesh that is the manifestation which it's an honor to god to talk about openly and we say baruch the god that has created the world yeshua in that is a realm and a manifestation that we can't really discuss it is more honor to god to hide the matter and in that sense we refer to god as baruch but we can't say baruch hashem and i think i will apply the rule of query kim hasterdawar which means if you understood that great otherwise moving right along into the next piece another idea despondent he says what's the matter so she said you know for the shabbos i i wrote uh i lit vinegar so he said so what's wrong he should have just said that um god will say that vinegar should light why does he have to say he who said that oil should light should say that vinegar should light just say he will say vinegar should light the gemara over there says that even when sadiq make a miracle it's not a good thing to do it you're bothering god do you remember the gemara the gemara said there was a story somebody lost his wife and he had a little baby and he had to feed the baby and the gemara says a miracle happened he was able to nurse the baby and one amara commented well how powerful the hachamar they could change nature and another amirah commented how how despicable the story is that they're bothering god to change nature so see there's a concept don't annoy hashem maybe you could make miracles but you're you're bothering god to change the forces of nature so why why was rabbhanina bendoiso saying ah the one who said that oil shalit will say vinegar should light he's bothering god why is he annoying god you don't want to annoy god you don't want to annoy your older sister but even more than you don't want to annoy your older you don't want to annoy the rebellion why is it bothering you we have a tradition from gadola israel the more a person is makia that hashem recreates the world daily the more hashem tomorrow could make things different than he made it yesterday means as follows sometimes a person feels they're stuck in a rut how am i ever going to get out of this mess i'm having an issue with whatever it is a health issue financial issue family issue marital issue children shidduchim it's been so long it's not working out things are just it's not happening whatever it is i have a problem and this problem has been lasting five years ten years and then it's never going to change but we all have a muna things could change and god can make a miracle so why is it that sometimes we see miracles and sometimes not cesaro hunter to the extent that we recognize that god recreates the world daily in other words even though it looks like i feel the same way today that i felt yesterday so god's not recreating no it's not true he recreated today he happened to have recreated me in a way that i feel exactly today as yesterday god recreated the shidduch situation today it happens to be the same as yesterday but to the extent that we are makier and he recreated it today to that extent hashem could completely change it because to the dharaga to the madriga that we we feel that it's a new bria to that extent it can be completely new so rabbi khan isa he was on the madriga and the reason why he he uttered the phrase misha the one who said shemen should burn is because firmly believe that god did not say 5 000 years ago oil should burn he firmly believed today god said once again oil should burn and because he believed that it is today that god said oil should burn that is why he was able to say and therefore today he's going to say vinegar should burn and it's not bothering god it's only bothering god if you still think that god created the world back when and it's just continuing so if that's how you view it you're annoying god to change it but if you recognize that every day god's recreating the world you're not bothering him i will recreate it differently today that's the idea baruch today god recreated the world coven is not continuing not true it's a big lie that kovid still continues every day god makes a new decision to recreate the plague now not everyone has to believe that only jews gentiles are not are not obligated to understand this concept but as a in this is part of amuna and bria next this this offering could have been 10 pages but it's a kabbalistic concept and if you want to explore it further i refer you to the siddhashala and we referred to it last week where the shlock says how many baroques are in bhagavsham so well 13 but the says so they're ten they're ten uh baroques and the schloss says the 10 stand for the 10 amiros with which god created the world which referred to the ten spheroids to the extent where the gematria barak shama is the gematria of kesem and all the tensors but then the shallow says each boroch corresponds to one of the tenth spheroids corresponds to kessa baroque and he explains how each baruch corresponds to one of the ten spheroids now i didn't put it on the sheet because it's kulai kabbalah but it is worthwhile to know how every minor detail how the minutia of how the tools are formulated are laden with so much meaning that at the very least we should endeavor to say the words carefully because of of the tremendous significance every detail has but i would like to share with you for the uh remainder of this year an amazing dioc of ribshim and schwab in the bar shamar rib schwab points out an amazing observation about shama i i have to admit i never realized this and based on this observation he completely revolutionizes the hope suki of zimra based on it and that is he says in bosh the word appears five times says let's see if we have a uh a sitter you would think i'm giving a shirt on the side or i should have a sitter that would have been a good idea huh give me one second well nobody went anywhere thank you okay so i'm back what are the five shavas the first one is mishubach where we say broughton um now i can't say i ever paid attention to that but rob schwab says look this is a very a significant uh repetition says rip schwab these five shivachim correspond to five parts of tsukeda zimra now until now we've been saying from the arkhashohan that there are 13 parts of sukhita zimra haidu misma lasayda ashrae and you have the shira but says uh rob schwab you could sum it up and you could capture it into five parts each part of suki zimra is intrinsically different and a different type of shavach from houidu until ashrae is number one number two is ashrae this capitol this pismine this mizmar has its own inherent kashivas like the gemara says the third one is the hallelujahs the end of tehillim like the gemara says let my share be among those who complete halal every day the fourth one is oh boy we don't have the right no let's see um give me one second yeah we're missing something here [Applause] the third part is now okay we're missing a column over here but i'm going to read to you says rob schwab court then we corresponding to these five shavachim are five leshonoys of and they are a person should always arrange the praise of god and then pray and we learned that from masha banu when he died and to enter earth israel he began he said god you've began to show your servant your greatness your mighty hand that shame who is like you so much praise god and only after he praised god he said okay now i'm asking for the gold let me in the land of era and hazal yes in other words if hazal say that a person should be misadar they don't say they don't say you know before you ask god what you need you should preempt it and give a prelude of praise no you need to arrange it it has to be a specific set arrangement and therefore in kanekalo niskanu allah say they're all the praises of sukida zimra are in a specific order this is a great principle in praising akhadeshwar in other words it is not sufficient merely to praise god but it has to be in a very very specific order and in light of this based on this idea i'm going to explain specifically these five the shinoise and they all seem to be praises what's the difference between however each one of these five expressions corresponds to one of the five parts of sukdesumra each expression refers to as designated kilos and each one is adding on the one before nega stands for similar to what we say is what does it mean god's name should be made great what does that mean his name should be made great how should his name be made great god is infinite believe racist belitakalis without a beginning without end shaykh how do you make god big right we're going to make you big god how are we going to make him big we're going to feed hashem what does it mean that we're going to make god great um when we praise god about things that people don't usually recognize and attribute to god we make we magnify his honor in the eyes of people this is what it means when we say yiska del shmeraba that your name should be great that means that the events and benefits that people take for granted when they start to recognize that they come from god god's name is made great but there is another dimension of kavanaugh what's a gadil sitsis are called gedi-lim they're tassels shazira ukalia twisted braided like gaddila masay chasharos like chains like the pasik says ga dilem tassel which refers to the midst of sitsis by the way you can look back on your sheet where my arrow is sits us are strings which are twisted and wrapped together therefore its sitsis are called gadilam gedila shnayim gadilam is arba where swedarshan asa gadil up is something which is tightly wound wrapped and tied we find in ghazal in miriam miriam who braids a hair braiders called megala so we have to praise hashem through braiding and twisting what does this refer to this refers to intertwining and twisting various forms of praise one with the other dugmas durgmas like flowers what is the bouquet of flowers flowers in a bouquet don't grow that way naturally naturally flowers grow one type by itself but the florist understands that to make something aesthetically pleasing you sort of compare and contrast different colors and different textures and arrangements and you put various flowers together sotuta is supposed to be a gadil that we twist and we twine and we combine various forms of praise in order to make it pleasing to the eye brim we combine many various based on our our very small understanding we're going to twist together various forms of sharing so that's not only are we going to magnify guides god's name but we're going to mix together and twist together various phrases that's a lesson of improving and beautifying for example if you have a field and you fix the field and you improve the field so that you're going to plow it and you're going to fertilize it and you're going to improve the quality of the soil this way the field will be able to produce better fruits so therefore likewise a person needs to be mish what does that mean to be meshabe to recognize that hashem is the taiv and is the native and is the one who gives kayim and if in life we see wait a second really god is the taivo native but i have this problem and this issue and this difficulty then a person has to improve it he has to be mash biach in his own mind that which is transpiring and how is one mash biakit by understanding and recognizing and saying to oneself gam zulutaiva that the vanishing is doing it to me as a said and even though at first glance it seems like this issue in life is a ra god is doing it as akha said to me to my family to my circumstance and this way mitch that's what it means to be me to take the difficulty and to reckon it as a form of khassad then unifa is a lashon a crown an atara above the head that is why the top of a tree is called don't take the fruits that grow on the top of the tree nifa erica refers to praising god for those things that are above and beyond our understanding then what does that means even when the nations of the world come with chariot and horse as if god has forsaken us to the current the vicissitudes of the time and the question hits us kaili kaili lama azaf tony what do we find in tahila and paragraph days right after the pasta kelly that even though it seems like god sometimes forsakes us we know god is with us intimately and he's overseeing and thinking about us and when we mention god's name it becomes it is fired up inside of us with great haslatos that hashem is indeed with us that hashem as we say in this week's parasha's sarah that's why god appeared to moshe in the sunnah the nazir implies as follows just by merely mentioning god's name we have a feeling that god is with us so we have is a type of praise where we weave together various elements of god's greatness is the difficulties in life we improve them by reckoning them we praise god for those things that are above and beyond our understanding is that we have such a inherent merely by mentioning god's name we have the feeling that god is with us and then refers to accepting the yoke of heaven and submitting ourselves to god's will to listen to whatever he commands us and how do we how are we macabre that we recognize that hashem is yachid you are one hashem there is no oneness like your oneness like we say on the most of rosh hashanah that we say three temps three from the torah three from the suvim three from the navium and the tenth passage is shamayish how is that a cabal the ultimate kabbalah is recognized we coronate you by saying you are one now the five expressions of negadelkhan ask random twisting and combining of various succumbs around tanakh various ideas various concepts twisted and twined together that's nega ashrae now we accomplish through ashrae by articulating that everything that occurs in our life is is to praise god even what's above our understanding what does that refer to that refers to the hallelujahs in the being where we mention god's name we say barakah to hashem and is speaking about god's oneness until the end of shira where we say hashem now in everything khazal tell us there is specific detail every element of the avoidance mikdash whether says rob schwab whether we know there are four avoiders in the azara arba matanois and the dalit chronos in the um the ulam we find the the number five by the way in it's uh here the rub schwab says something incredible that in different parts of the base of mikdash the avoids connect to different numbers the avoid done in the azara we find the number four is prominent the avodah done in the ulam which corresponds to suke the zimra and we've discussed this the pesach of the ulam refers to the pesach of the they're actually chains that come down from the silling of the ulam in the ulam everything that takes place in the ulam is the number five in the hecal is the number six you have six loaves on each row you have seven in by the menorah when you get further you have eight akhasama mata in the collagen you have nine so each element each part of the mikdash connects to a different number and the number of the ulam which corresponds to absolute zimmer is the number five so this is something we should look out for where msuki de zimra at least according to rob schwab is considered to consist of five components and as hashem in upcoming shurim we will investigate this further thank you everyone for joining wishing everybody a wonderful shabbos by the way if you want i have to fix the sheet if anybody wants to update a cheat just uh message me i'll get you the updated cheat call to everyone again chad's [Music] you've just experienced another torah class brought to you by torahanytime.com