Kedoshim: Uncovering the Arizals Introduction To Tefilla; The Daily Acceptance To Love Your Neighbor

This Torah class is brought to you by torahanytime.com. Welcome everyone shalom aleichem to the agra d'pirka Monday afternoon national shear. Welcome everyone. We have a very important and relevant topic not only to this week's parsha but something that could apply to our daily life and our daily hashem. A mitzvah that is mentioned in this week's parsha and not only is it a mitzvah in the parsha but it's one of the certainly one of the most important advice. It's a mitzvah about which it was said God about Torah. It's a great principle in the Torah. When the guy came to Hillel and he said convert me while I'm standing on one leg so Hillel said you have to that's Torah Torah. The says the first of all of you. Do not take revenge, do not bear a grudge against the members of your people. We all have to and you should love your neighbor like yourself. I need a sham. Now there are many advice in the Torah. There are 613 advice. Nevertheless we do not find by other advice that you need to accept the mitzvah upon yourself. You need to perform the mitzvah when the mitzvah arises but that there's a need to accept upon yourself the responsibility of the mitzvah that is something that we don't really find. We know that before one has to the yoke of heaven. But that there's a idea that one has to accept upon themselves the responsibility of a particular mitzvah that is unusual. And yet there is a terminology that has been legislated as we're going to see that every morning a person should make the following declaration. Behold I accept upon myself the positive command of the command. And you should love your neighbor like yourself. I accept upon myself the positive command. You should love your neighbor like yourself. Where does this come from? Who legislated the recitation of this formula? Well, this originates in the writings of the Arizal. records in the kabbalists. Before a person arranges his in shul from the parsha and on one has to accept upon themselves the mitzvah you should love your neighbor like yourself. One has to to love each member of the Jewish people like their own soul. Because of the Israel. Because by doing so you will bring up your prayer incorporated from all the prayers of Israel. In other words the first thing we need to know is the legislation. The legislation is one should orally declare that they accept upon themselves the mitzvah of the command. And have to love every Jew like themselves. What's the advantage of that? Why do that? So the Arizal immediately tells us the rationale behind it. There's a very important reason. Because by doing so I incorporate my with all the of Israel. The rise upon high velocity spree and accomplish. In other words otherwise if I just or even if I with a minyan I could with a minyan but if my prayers are my personal prayers then my prayer goes up as a island unto itself. And they will not be as effective. But if a person accepts upon themselves the mitzvah of loving your neighbor like like themselves you will incorporate your from among all the of Israel. And it could go high and high velocity spree and accomplish. over front of the room. Especially love for friends. One should engender love for one's friends. How other words when a person learns Torah together with other people one should engender love for all the people joining with them. So as my A person has to incorporate themselves as if he is one limb from among his friends. And then what should you do that result says is that may have sorrow. If let's say one of your friends is in distress everyone needs to join up in the person's pain. If somebody is ill you need to join in their distress or or because of children you need to pray for them. The field of stuff likewise in all of a person's prayers and his needs and words you should you need to join up your friend with him. And our that we warned us very greatly about engendering a for our friends. So in other words that result is saying that this is this is not just like a mystical fulfillment to try to be to be the mitzvah of the but there's a logic to it. The logic is that you are jet powering you're giving your prayer nuclear energy because instead of it being just a private prayer it prayer is now incorporated among all the prayers of Israel. Actually this interesting in the safer or akuma. A reifel one of the best me Dublin car. He brings a martial from the that one time the was with a group of people and they were they had great feelings of friendship among each other. And the was rather long and they couldn't really wait for him. They didn't have the patience to wait for him. And everybody went on their merry way and the was left there alone. And after the people came back a little bit later to sort of return when the finished and the said you know you caused great separation by abandoning me. And the gave the following martial. He says there was once say We know that birds like to fly south in the winter they like to go to warm climates. That's one common commonality that Jewish people have with birds. They like to go to Miami in the winter. And in a particular region there was there was one bird a very colorful bird that raised the interest of the king and the king told his officers that he would like them to try to catch the bird for him. And so what they did was they all gathered together and one guy stood on top of the next guy's shoulder and the next guy on top of his shoulder and the next guy on top of his shoulder. And this way they were going to climb to the top of the tree and catch the bird. The people on the bottom started getting a little distracted got a little bored and they started they pulled out they were looking at something and they started taking a coffee break and when the guys on the bottom started to move around and sway so everybody came toppling down. Says the similarly when it comes to one's respective is only as as strong and powerful based on the combined effort of the community. And if people are have feelings of separation and and there's rift between people then the is severely mitigated and limited. So that's the importance of being the mitzvah of again it's not just a mitzvah to fulfill when the time comes up but rather supposed to be something that one is supposed to be every single morning and the first reason that we're learning is that it gives great efficacy to our now it's interesting is this practice of the re is legislated by many many skin. Most notably it's cited by again I found in the room brings that one one one when one enters a shul they should say that I need to avoid that. And when you come to a shul you say that I need to avoid that. When you enter the shul you should say the base of him the rash. And before you begin shacharit, says the Magen Avraham quoting the Shaar HaKavanot, that before shacharit, you should be mekabel upon yourself the mitzvah as say of v'ahavta l'rei'acha kamocha. And by the way, Chayadam likewise in Chayei Adam above, he likewise says he kabbalah atzmi l'ha'iv kol echad v'echad min adam k'gufo like it says v'ahavta l'rei'acha kamocha. And he supplies the reason that we saw from the Ari because by doing so, yachol tfilati b'chol tfilot kol Yisrael. Likewise, Maran Gaon Zeino the Chida in the Sefer Kesher Gadol, he brings before P'sukei D'Zimra yakabel alav mitzvat v'ahavta l'rei'acha kamocha. Likewise, the Chida in the Dvash L'Fi, which is a type of encyclopedia of concepts, he says he talks about the importance of being mekabel the mitzvah v'ahavta l'rei'acha kamocha before tfilah. And then he says a beautiful drash on a pasuk in this week's parsha. We know ahava is gematria 13, echad. So, we read the pasuk as follows, v'ahavta l'rei'acha kamocha. If I supply love to you, ahava echad 13, and you supply love, ahava echad back to me, 13 and 13 is ani Hashem. That's ani Hashem, that's 26. So, through v'ahavta l'rei'acha kamocha, through the ahava that we both show and supply to each other, that brings Hakadosh Baruchu down to the world. And just let's digress for a moment to learn the Chida's second rationale for what we accomplish by being mekabel the mitzvah of v'ahavta l'rei'acha kamocha. We know the mitzvah of v'ahavta l'rei'acha kamocha, loving your friend like yourself is a is a form of chesed, a form of kindness that you display, you show to your friend. And we know chesed is always mamtik, it always sweetens midas hadin and it turns it into rachamim. So, this is the meaning of v'ahavta l'rei'acha kamocha. If you show ahava and chesed, ani Hashem. Ani is gematria 61. Hashem is 26, a total of 87. Ani Hashem. Through ahava, by being mekuyam the mitzvah of v'ahavta, by being mekuyam the mitzvah of ahavas Hashem, excuse me, ahavas chaveiro, that's a form of chesed, what you're doing is ani Hashem, 87, and you're one-upping Elokim. You're overcoming Elokim. You're climbing above the midah of Elokim, the midas hadin. So, this would supply another reason of why it's beneficial to accept upon oneself the mitzvah v'ahavta l'rei'acha kamocha in the morning because you're trying to gain rachamim, you're trying to gain mercy, and by you're trying to arouse midas harachamim through your tfilah. And one way of accomplishing that is by being mekabel the mitzvah of v'ahavta l'rei'acha kamocha. By the way, this is also brought in Ben Ish Chai in Parshas Mikeitz Shanah Alef before tfilah one should be mekabel the mitzvah v'ahavta l'rei'acha kamocha, which again means if some if you have a friend who's b'tzarah, you should daven for him. Kaf HaChaim also brings before your misader tfilasai, he quotes the words of the Arizal v'arbeidam. And likewise in Siman Chaf Alef Chaf Gimmel, he also brings that one should be mekuyam mekabel mekabel the mitzvah to of v'ahavta l'rei'acha kamocha. By the way, the Machtzis HaShekel supplies a reason. Um, and he elaborates on what we learned what the reason of the Arizal. He says dem yesh chas v'shalom peirud l'vavos, if heaven forbid there is discord she'chas v'shalom ein hisachdus nafshoseihem shel Yisrael l'ma'alah. It cause a discord and and uh disunity between the souls of Israel on high. Ach kish kol K'lal Yisrael mekabel alav l'kayem mitzvas as say she'v'ahavta l'rei'acha kamocha. But if every Jew accepts upon themselves the mitzvah to love their friend, v'al y'dei ahavas on zeh lazeh, and through their love, yisachdus gufei gufei seihem l'matah, their bodies join down here, the hisachdus v'dveikus nafshoseihem l'ma'alah, and it causes unity and cleaving of their souls above. So then, gam tfilosam misachdus. In other words, the Machtzis HaShekel explains that if if down here there's discord, then there's no unity upstairs and then everyone's tfilah upstairs is separate. But if everyone accepts upon themselves the mitzvah v'ahavta l'rei'acha kamocha, if our bodies are joined in unity down here, then we are joined in unity upstairs and then our tfilos are also unified as one and they are much more effective. And therefore, Rabbi Eliezer Papo, the author of Pele Yoetz, he was he composed a tfilah. His tfilah goes like this, l'shem yichud Kudsha B'rich Hu u'Shchintei, hareini mekabel alai I accept upon myself the divinity Elokus Yisborach, the divinity of God, v'ahavasai and His love, v'yirasai and His fear. Hu b'rachamav yita b'libeinu ahavas v'yiras v'lo shalem asher yimplant in our hearts love of Him, fear of Him to do His will wholeheartedly, v'lo y'niga l'rei'a b'chol ha'olam, so that we should have satisfaction from our descendants. V'hareini mekabel alai mitzvas as say she'v'ahavta l'rei'acha kamocha. And I accept upon myself the mitzvah of loving my neighbor like myself. By the way, in many siddurim they have the nusach in before P'sukei D'Zimra. Hareini mekabel alai mitzvas as say she'v'ahavta l'rei'acha kamocha. My siddur, the Masok M'Dvash, they give it to you. And then interestingly, just as an aside, and a friend of mine showed me this recently, then the siddur of of Rabbi Yaakov Emden this appears as well, that we're used to thinking that there's six things we should remember every day, which by the way we spoke about many times that the Magen Avraham says the proper time to remember them is in the brachah of Ahavah Rabbah. They're actually up to 10 uh 10 narratives and concepts and teachings that it is important to remember on a daily basis. Number one, Yetzias Mitzrayim, Shabbos, Yetzias Mitzrayim we remember at the end of Krias Shema. Shabbos we remember when we say Zachor es Yom HaShabbos l'kadsho. The Man, Amalek, Magen Avraham says you should remember Amalek when you say l'shimcha hagadol. Mayim Sinai, Magen Avraham says when you say v'charev tanur l'shimcha hagadol sod ha'emes u'mah, that we got Hashem angry at the Egel. Magen Avraham says when you say b'ahava, that we have in mind now Hashem loves us, but when we made the Egel, God did not love us. What Balak and Bilam wanted to do to us, the story of Miriam, the Magen Avraham says when you say l'hoidos l'cha, you should have in mind that Hashem gave us a mouth to thank Him, but not to speak lashon hara like Miriam. Remember Yerushalayim, and the mitzvah of kihu anoishin l'cha kayachla se'is kayo. By the way, the Pnei Yehoshua brings that a remez that before the tfilah of shacharit, one should have in mind to attain the mitzvah v'ahavta l'rei'acha kamocha is mah betzah. What benefit is there? Betzah could stand for boiker, tzaharayim, erev. What to'eles will there be in my tfilah ki lo ahavei sachino, if I don't love my friend? My tfilah will only be effective. Mah betzah, my shacharit, mincha, and maariv will only be effective if I have feelings of ahavas chaveiro, if I have feelings of v'ahavta l'rei'acha kamocha. And by the way, another remez to this teaching, Rav Tzvi comes from the Sefer Birkas HaShirah of Rav Aaron Leib, Rav Aryeh Leib Zinz in his perush on the Haggadah. Ahavti ki yishma Hashem koli. He says that ahavti, when I'm mekuyam the mitzvah of ahavas chaveiro before I start davening, then ki yishma Hashem koli, then Hashem listens to my tfilah. So, this is a remez that before one begins to pray, they should accept upon themselves the mitzvah of v'ahavta l'rei'acha kamocha. So, so far we've learned two reasons for it. Number one, when you incorporate your tfilah among the other the tfilos of all of Klal Yisrael, it's much more effective. By the way, I'll tell you a little story. When the Rashbam, the son of the daughter of Rashi passed away, was passing away, he asked everyone to leave the room, and he called his student, and he gave him the following secret. And he said, "When you give tzedakah, give it to the gabbai's tzedakah, and then add on a penny. and say this pruta I'm giving for all of Klal Yisrael. Or any prayer that you offer that you don't incorporate all of Israel is not really accepted. So here this is a tradition that dates back all the way to Rashbam that one should always perform mitzvahs and do mass and toivims what we say bishaim Klal Yisrael cuz then their mitzvah and especially their tfila will be all the more effective. So one reason is your Klal Yisrael tfila is among all of Klal Yisrael. Reason number two we saw in Chida, it's mamtik the dinim. It's mamtik midas hadin. Through the ahavta, through the chesed of loving your friend, ani Hashem. Ani Hashem is 87. It overcomes midas hadin. Let's learn a third uh maila, a third madre, a third uh element of what we achieve by being mekabel upon ourself the mitzvah of vihavta l'reiacha kamocha. This comes from the Toldos Yaakov Yosef. Again, talmid of the Baal Shem Tov. He says the what we achieve is k'dei sheyiya tfilosai klula im tfilois shleimei emunei Yisrael hayodei'in kavanos hatfila. Here's another great achievement of joining your tfila together with the rest of the Jewish people. I'm a simple Jew. My kavanos are limited. I don't know what oilam each segment of tfila is. Perhaps I'm not even achieving on my own what my tfila should achieve, but there are Jews who their prayers are extremely potent. They have very lofty kavanos on every aspect of tfila. If I incorporate my tfila by being mekabel the mitzvah of vihavta l'reiacha kamocha I'm now appendaging my tfila with the tfilos of all of Israel. And specifically what I gain is now my tfila is attached to the tfila of the tzadikim and the chasidim who their tfila is especially powerful and potent. So now my tfila is going to be fueled and it's going to go as high and it's going to be as effective as the tfilos of these shleimei emunei Yisrael hayodei'in kavanos hatfila. By the way, it's interesting the Beis HaLevi on parshas Vayeishev likewise refers to this teaching that before one one starts davening one should be mekabel upon themself the mitzvah of vihavta l'reiacha kamocha. The Beis HaLevi distinguishes between the word ribui and kibbutz. Ribui is needed in an army. You see in an army you need a lot of people. Why do you need a lot of people? Because the more people you have the more bullets that are are being fired at the more locations the more you're going to find the vulnerable area of the enemy and the more you more you'll be able to penetrate. But everyone needs to be so to speak shooting at a different target. Everybody needs to be sort of a man onto themselves. Meaning the advantage of ribui is when you have a lot of different people each doing something a little different so in the end you'll accomplish what you need to because somewhere you're going to find the area that that's uh a vulnerable spot. Somewhere you're going to find an area that's going to going to succumb. But if everyone's shooting at the same target then the you're not really adding to uh the what's the difference whether you have 100 people or 1,000 people? You're anyway we're shooting at that target. But the Beis HaLevi says that when it comes to tfila you need not a ribui, you need a kibbutz. Kibbutz is everyone gather together in the same place praying to the same Ribono shel Olam for the same need. That is the advantage of kibbutz. As and then the Beis HaLevi refers to the teaching of the Arizal uh namely that before one's tfila one uh should be mekabel upon themself the mitzvah of vihavta l'reiacha kamocha. He says the zeh mevuar b'sifrei hamussar she'akoidem hatfila yisbolen kol adam b'mitzvas vihavta l'reiacha kamocha. I want to share with you a fourth element and a fourth important maila of accepting upon oneself the mitzvah of vihavta l'reiacha kamocha before tfila. Reb Yonasan Eibeschutz brings that before a person stands to daven he should be moichel anyone who harmed him and sort of say I'm not going to take anyone to court and meaning I'm not going to deal with people b'midas hadin but rather lifnei mishuras hadin. Doesn't mean you can take someone to court, but you're going to deal with people um above and beyond the letter of the law and to try to remove all animosity, jealousy desire for honor because how could you stand before the Almighty donned in soiled garments? What could be more disgraceful than bad midos? To stand before God with bad midos. And therefore to be mekabel upon oneself vihavta l'reiacha kamocha, to moichel everyone, to go lifnei mishuras hadin because Hashem deals with a person mida k'neged mida. And if you are ma'avir al midosav and you remove from your heart kaas and strife and you're not going to go lifnei mishuras hadin then Hashem's not going to deal with you lifnei mishuras hadin. So that's another sort of important element. By demonstrating love for your friend and that that you're going to forego what is due to you, so then Hashem's going to deal with you b'midas harachamim similar to what we saw in the Chida that it's mamtik the dinim. However, he says if you're going to be very exacting and stand on the letter of the law with your friend then your tfila is just going to be a sin. Because then by you standing in in front of God in tfila, God is just going to analyze your record and say you're unworthy. So it's important to accept upon yourself the mitzvah of vihavta l'reiacha kamocha to ensure that your tfila is not a cheit before Hakadosh Baruchu. And that perhaps is a little bit of a different nekuda. Not only is it mamtik the dinim, but you're basically saving yourself. Otherwise it's it's perhaps even dangerous to stand before God in tfila with your review with your record scrutinized so much. And now we come to be to um a fifth rationale for the Arizal offered by the Bnei Yissachar in parshas Mikeitz. Bnei Yissachar Reb Avraham of Averech, talmid of the Kedushas Levi, Reb Levi Yitzchak of Berditchev. He says Chazal tell us klal gadol baTorah vihavta l'reiacha kamocha zeh klal gadol baTorah. And this mitzvah, says the Bnei Yissachar, is needed for prayer. That a person needs to be mekabel the mitzvah before one prays. Why? Says the Bnei Yissachar, the primary hashras hashchina for Hashem to dwell on a person the primary requirement is the mida of anivus, is the mida of humility. Meaning when a person understands that I'm so distant from Hakadosh Baruchu I'm immersed in physicality I don't have a panim to da- to pray to Hashem because of my great pritzus. Meaning mean the the main hashras hashchina when a person has genuine feelings of unworthiness and how do I dare stand in prayer before Hakadosh Baruchu? The only way I could daven, person should feel, is b'soch ami, lost in the crowd, among my people. To be koilel himself among all of Israel, to love every Jew like themself. And by accepting upon myself the mitzvah of vihavta l'reiacha kamocha and judging everyone favorably then and joining with the rest of the Jewish people then a person is able to really so to speak get lost in the crowd and engender hashras hashchina and real humility for Hashem to come and dwell upon the person. So the mitzvah of accepting upon yourself vihavta l'reiacha kamocha says the Bnei Yissachar is in order to accomplish this and achieve this feeling of of recognizing and feeling that we are in fact unworthy of davening and that will ultimately be the greatest way to have our tfilos be accepted. And um finally the Bnei Yissachar gives another reason why of the advantage of accepting upon oneself the mitzvah of vihavta l'reiacha kamocha before one davens and that is because davening is in place of the korban tamid. And when to bring the korban tamid it's brought on on And you need to be like a kohen. Well, if you need to be like a kohen, by the way, that's why we wash netilat yadayim every morning in order to be like a kohen doing the avodah, because our daily prayer is actually an avodah similar to the kohanim going into the Beit Hamikdash. And we've explained in the past how P'sukei Dezimra corresponds to the the heichal entering the ulam, and Yotzer Or is connected to the shulchan, and Ahavat Olam is connected to the menorah, and Shema is connected to the mizbeach haketoret, and Ga'al Yisrael is the parochet, and Shemoneh Esrei is the Kodesh Hakodashim. And therefore, we are in fact like kohanim. And if we are like kohanim, then just the middah of a kohen is the middah of V'ahavta l'rei'acha kamocha. Have a mitzvah shel Ahavat Yisrael, v'rodef shalom, ohev et habriyot, u'mekarvan laTorah. Sfas Emes says a beautiful idea. We know that Rabbi Akiva says that klal gadol baTorah And Ben Azzai says that klal gadol baTorah is zeh sefer toldot Adam. Sfas Emes says the ikkar fulfillment of Torah u'mitzvot is to do so among the rest of klal Yisrael, not an island unto oneself. Zeh klal gadol baTorah. The ikkar kedushah is generated when one performs mitzvot among the rest of the Jewish people. Therefore, we're mekayem mitzvot b'shem kol Yisrael in order to be mevater oneself to the klal. This is klal gadol baTorah. What's klal katan? If klal gadol baTorah is V'ahavta l'rei'acha kamocha, then klal katan is that every mitzvah should be done with all of one's ramach varim u'shasa gidim. That's the klal katan. The klal gadol is kol Yisrael. Comes Ben Azzai. And Ben Azzai says zeh sefer toldot Adam. Not only do you have to do Torah u'mitzvot b'shem kol Yisrael, you need to incorporate with you all the generations. Klal gadol, kol haneshamot that were klal in Adam Harishon. When you do a mitzvah, you have to do it b'shem kol Yisrael. In you're doing the mitzvah for the Jews of this generation, of earlier generations, of the times of pre-war Europe, times of the Inquisition. Person has to do a mitzvah b'shem the klal Yisrael of the Jewish people. One has to identify with the entity called klal Yisrael. And klal Yisrael is not one person or even one generation. One needs to identify And by the way, this is one of the important reasons to have at least a basic awareness of Jewish history, because the highest madregah of avodat Hashem is to serve Hashem on behalf of the entity that is historic Israel, historic klal Yisrael. The the entity of Yisrael from all generations. That's the opinion of Ben Azzai. And finally, a practical reason why one should be mechaven to mekayem the mitzvah of V'ahavta l'rei'acha kamocha before one davens. Why not before one learns or any other mitzvah? So actually, we we said over from the Rashbam, the Rashbam said really, whenever you give tzedakah or any mitzvah, you should have in mind the that you're doing it b'shem kol Yisrael. But why specifically tefillah? So the practical reason given by Rav Gamaliel HaKohen Rabinovich, who's related to the very well-known Rav Rav Gamaliel Rabinovich, um who's the Mekubal, he says as follows. He says, you know, the the tefillah in the beit haknesset, especially shacharit, could be a very stressful time. It could it could bring up a lot of strife and quarreling. What nusach, what pronunciation, who's going to daven for the amud? What do you mean you're davening for the amud? But my second cousin's goldfish's uncle passed away in 4 weeks, so I have to have the amud. Wow, what are you talking about? My machatenista's fifth cousin's grandson's nephew one time I think he might have died on this day. I'm not sure whether it was today or or maybe he's still alive, so I should have the amud. It could be very, very stressful. And then one guy says, you know, the rebbe in the town where of my seventh cousin's grandfather's sister passed away 190 years ago from 6 weeks from today, so I should have the amud. So that could be very stressful. And therefore, before we start the tefillah of shacharit, we have to we accept upon ourselves the mitzvah of V'ahavta l'rei'acha kamocha. This way, we ensure that we have a fighting shot that the proceedings of the morning will go smoothly without any altercation, that we won't have to call the police department to straighten out any uh issues at the amud. So that's another reason to uh be mekabel the mitzvah of V'ahavta l'rei'acha kamocha. Now, we'll end up with a story, and then I'll give you the executive summary. There was a young man in Yerushalayim who got married, and after a couple days, he sees it's not working out. Can't get along with his wife. They're fighting, they're at each other's throats, they're fighting like cats and dogs. So he runs away, he goes to a shul in Tiberias, and he sleeps there in the night. The rav comes in, Rav Moshe Kliers, and he says, "What what are you doing here?" So the avreich didn't want to answer. So the rav said, "You know what? You'll come to my house, you could stay over at my house." Next morning, the avreich sees and this rav, he's bringing his wife a tea to her bed. And every day the rav, before davening, brings a cup of tea to his wife. So the avreich tells the rav, "You know, I really can't stay here anymore. I see your wife is ill. It's not right for me to to stay in your house." He says, "Ma pitom? My wife's not sick, she's very healthy." So he says, "Why are you bringing her a tea every morning?" So what do you mean? This is to be mekayem the mitzvah of V'ahavta l'rei'acha kamocha. If the Arizal says you should think in your mind before you daven, you're mekabel upon yourself the mitzvah of V'ahavta l'rei'acha kamocha, so I thought to myself, what, it's enough just to say it? You think it's enough just to say it? Even better than saying it is before I daven, I should actually do it. So what could be better than before I daven, I bring my wife a tea? As the Gemara in Kiddushin says, the main rei'acha that you should be V'ahavta kamocha is your own wife. So better than saying Hareini mekabel al atzmi mitzvah assei shel V'ahavta l'rei'acha kamocha, better than saying it is actually doing it. So we've learned today that the Arizal recommends, and it's cited by Magen Avraham, Chayei Adam, Chida, Kaf Hachaim, Rabbi Yonasan Eybeschutz, that one should recite every morning Hareini mekabel al atzmi mitzvah assei shel V'ahavta l'rei'acha kamocha. We provided seven reasons. Number one, the Arizal said, when you're kolel kolel your tefillah among all the tefillot of all of Israel, it is much more powerful. Number two, the Chida says that by showing this chesed, you're mamtik the middat hadin, and through V'ahavta Ani Hashem 87, one more than middat hadin. Number three, we saw from the the Toldot Yaakov Yosef that by being mekayem this mitzvah, you're joining up with the tefillot of shlomei emunei Yisrael. And you know, you might daven a quick shacharit, but there are Jews who daven maybe in Yerushalayim, they daven shacharit an hour and a half. I know in Borough Park, there's a minyan, a very chashuv minyan, they daven an hour and a half a day. So even if you're not on that madregah, at least have in mind I love all Jews, so your tefillah will now be empowered by the tefillot of shlomei emunei Yisrael. Number four, this way your own tefillah will not be sinful, you will not be scrutinized so heavily, because if you love your friend and you're willing to judge them favorably, God will likewise do that to you, and your tefillah will not be a cause of uh careful scrutiny. Number five, one engenders the hashra'at hashchinah through humility, getting being among the rest of the Jewish people, b'seichel ami anoichi yashev, which one accomplishes by being mekayem mekabel the mitzvah of V'ahavta l'rei'acha kamocha. Number six, bringing tefillot is like the avodah in the Beit Hamikdash, you're like a kohen, and you want to follow the the middot of kehunah, which is to be ohev shalom v'rodef shalom, and we accomplish that by saying Hareini mekabel al atzmi mitzvah assei shel V'ahavta l'rei'acha kamocha. And then practically speaking, to avoid any strife in the beit haknesset when you're together with others, you you you start off the day with the kavanah Hareini mekabel al atzmi mitzvah assei shel V'ahavta l'rei'acha kamocha. And now we see why this is klal gadol baTorah. And we learned from the Sfas Emes an an amazing idea, that not only should you try to join your mitzvot together with the mitzvot of all of of but you should perform mitzvahs on behalf of the entire historicity, the entire kaima shlaima of the Jewish people from the beginning of time. So, we should strive to a more fuller fulfillment of the great mitzvah of that which Rabbi Akiva said is the God of the Torah. Thank you very much for joining today. I wish you all a wonderful day. Thank you very much. Okay, yeah. You've just experienced another Torah class brought to you by torahanytime.com.