Rav Kook: Renewing A Lost Prayer | Rabbi Aaron Goldscheider | July 2 2025

We were away a couple of weeks with uh with the war but Barak Hashem we are back and we are back learning together and it's great to be together again. I just want to uh I'll begin just with the sponsors today. We have uh our regular yearly sponsor, the sponsor for the 2025 academic year, Elo Nishmas Miriam Basal Bashimto Ben Schlommo. And we also have a sponsor for today's shar sponsored by Vera Shirts in memory of her husband Rabbi Dr. Kaim Elzar shirts Moshe Zrona on his yard site which is the second of Tamuz. So uh we thank the sponsors and our learning today should be leoy nishma. All right we look at a uh really interesting topic and I would say it's a little bit different than what we do on a regular basis in the sense that we're going to see something that is something that we can incorporate. Maybe it's something that we do. I have a feeling that many of us do not do it on a uh on a regular basis or we may not have the minug of of doing the following. But we're going to see a particular hala that's found in the gamarra, that's found in shan, that's found in the Rambam and something that is really very beautiful to uh to incorporate in our in our avod and in our uh kum ham mitzvah. So let's begin here and we're going to begin with the itself. We're going to see the itself and then we'll uh and then we'll share some very very beautiful insights from Ravk regarding this and hopefully that'll bring it great depth and meaning for us. All right. So, we're all familiar with art scroll. We're all familiar with that great publishing house and uh the very first art scroll that was published was Miguel Esther. I remember I think I was in high school at the time and they came out with that edition and uh it it kind of wowed the uh the Jewish world and from there we have all literally thousands of publications. We have the sitter of art scroll. We have the bencher of art scroll. So here I want to look at the following comment that art scroll makes in the birkatamazone in the benching and it's a particular part of the benching. It's the very first source on your sheet and it says the following. Now by the way one of the great things about art scroll especially when it comes to their sitter and this is something that you did not find earlier in Sidurum in the Sidurum of uh of the past and that is that they had very clear directions what to do where to bow when to take the steps back and that was extremely helpful to people. So here in the benching they have the following directions and it says the following. This is source number one. The Talmud in braot 46a gives a rather lengthy text of the blessing that a guest inserts here for the host. So here in the directions in the instructions of art scroll it says there is a blessing that when you are sitting at somebody else's table you've been invited over somebody's home and you're enjoying a meal and you're with a host you're the guest that there is a blessing that should be recited as part of birkaton that's the opening their opening uh instructions here it is quoted with minor variations in the shanar you can find it in the shanar itself 1 and many authorities and this to me is really fascinating that art school brings this. They don't usually like give you a commentary. They tell you what to do, but here's a bit of a commentary. And many authorities are at a loss to explain why the prescribed text has fallen into disuse in favor of the briefer version commonly used. So what's the briefer version that they're talking about? That's a lot of people say as part of the just the very brief that you know you should be blessed that Hashem should bless the balas and that's it. But the question is what happened to this text? Because this is found in the gamarra. This is found in the this is found in the Rambam. Everybody says that this should be recited as part of your benching if you're sitting at somebody else's table. And that's the the art scroll shares that comment. They're saying we're not sure what happened to it. So, as part of this year, maybe we'll we'll try to offer one or two explanations of what happened to this text. But this is the text. And by the way, let's just take a look at this text. When I grew up, and I'm sure many of you would agree with this. When I grew up, I was not familiar with this. I did not hear anybody recite this. And it seems that if you look at the earlier bentures, I don't mean going back a thousand years. I mean going back 30 years or 40 years if you look at the bentures it's not included in the benture this this braha now we see that art scroll does include it we have a famous venture the NCSY venture does anybody know that benture I kind of grew up with that venture the NCSY venture what was so great about that venture what did they bring to that venture that nobody had well they had the translation transliteration maybe some transliteration as well something else that was that made it a bestseller They had songs. They had about 30 40 songs after the benching. Not just the ziros. Now, other benches had they had songs like 40 songs or so popular songs and it became a very popular bencher because it was like a nice way to to have all those songs easy access to those songs. So, in that version going back like to the 70s or so when they came out with it, this is not found. You can look at the old NCSY venture. It was it's not found what we're about to read here the special braha the special yeon for the host but when they reprinted the NCSY benture going back 15 years or so it's now there you find it so this is really fascinating and it seems if you look at the early sources they're also questioning what happened to this yahhi raton what happened to this special blessing that you give to the balabayas so just to read it quickly and then we'll see in the gar in a moment we say yehir raton And by the way, question is, does a man and woman say this? Does everyone around the table say this? If you are if you're a guest in somebody else's home, we'll see that the says yes. Everybody recites this. Men and women recite this as part of their benching. So just quickly, we pray to Hashem Shal that the Balhabias. We're we're directing this blessing to the Balabayas. We want to give a special blessing to the host and the hostess. Shalom. You should not be embarrassed. This person should not feel any sense of embarrassment in this world and next world. Little bit of a strange start to the prayer which we'll get to in a moment. And this person should have tremendous success in their all of their property. And their property and their work should be close at hand. Should be close should be close to the city. And the satan the evil inclination should not have any influence or impact on this person. There should be no sin that stands in front of this person even thinking of sin for now and forever. Okay. Interesting. We're going to get to that in a moment. what that means according to Rivk a lot of what's said here I wouldn't necessarily have thought to have right necessarily if I were asked to write a a braha for the balabias like why why this in particular so we're going to get to that in a moment but before we do that I want to just look at one other interesting source and this is uh a source about Mosha Feinstein Rosha Feinstein of course is the great God poador he lives on the lower east side and uh famous for his chis and Here this is a safer called Msurat Moshe which is some of the Msura some of the traditions and some of the stories that we have around Mosha Feinstein and they include this story about the by the way I don't think I used that term yet that's the term for this braha that we're learning about this morning it's called the braha that is recited by the guest thank you so this is the little anecdote that they bring about this with Mosha Feinstein the Mossad there was a certain organization that they sent tour of Mosha Feinstein. Now this organization they were trying to come up with some kind of something that they could send to people in the mail and that they as a way of raising saddaka. I don't know if you've ever received something like that. Sometimes today they have like a shanos card. Does anybody remember this? I remember from my childhood receiving a karoset from a it was in a box. It was in aluminum right inside and then you'd open that up and it said like add water, add wine. But that was from a seduck. It was from an organization that they were sending that to you. People, you probably remember like the feather and the spoon. You had some organizations that sent that out also. So everybody tries to come up with some something new, right? Something original that they could send to people and with that asking for it sidaka. So here we have a organization that came up with this idea that they would have a benture the asamos shu cartis plastic that they had a laminated a plastic benture and it said on the bench on one side the benture zone on one side the standard zone what was their new idea they noticed that other bentures didn't have the birk didn't have this special yehir ratson. So they came up with this idea great idea. We're going to send this out to everyone ask for sedaka and it's going to be something that nobody has in their home that a benture that also has this yeho and the so what did find they first wanted to send it to this post the great poster Feinstein to make sure that this is that's kosher you know that's a good thing to do and when Feinstein saw this amar this is excellent this is a great thing to bring this back to bring this back and let people have it. let people recite it because this is a text that's found in the Garra. If the Gomorrah says it should be done, so why are we not doing it? And then he added the following. He said when I'm a guest, Raosha said whenever I'm a guest in somebody's home, when I go to my he says that he that he recites this as well. Now, who is he referring to? Good. But he was talking about his son-in-law and his daughter who lived in Muny. Who was his famous son-in-law? Rabbi Mosha David Tendler. Rabosa David Tendler married the daughter of Mosha Feinstein. He was a Russ Shiva at yeshiva university tendler. And he was famous for being not only a great scholar, great Tam Khakim, but also great in science and biology and and Mosha Feinstein in a lot of the Chuvas that he dealt with issues of of science that they worked on those together. In Yeshiva University, he taught a gamarish year. There's Rift Tendler. He taught a gamarashir in the morning in the afternoon he taught biology and classes for premed. So quite a outstanding individual. So they lived in my So fine would go to my and he said the following that whenever I would be at the table now by the way I think this is beautiful as well because here he is in the home of his family of his son-in-law and his daughter and he saying the he saw himself that I'm a I'm a guest I'm a guest in the home and I need to give a special braha to the to the host. Yes, please. Yes. actually. Yeah. Good, good, good. Yes. Yes. So that haram that's added later and this is where this braha this yehiron should be in that should be in that slot in that same place and it seems and we're going to see that in a moment that what we're saying that short version or that little harakaman is not really the the best way of doing it. It's not the most accurate way of doing it. And the most accurate way accurate way of doing it is the way that the Gamarra and the Schulhar and we just said Mosha Feinstein that he would say the raton the full raton. Okay. Now let's see the gamarra itself. Let's go now to the gamarra and we'll see the language of the gamarra. The first time that it appears is at the bottom of page one. There's a gamar in braos meal and we'll just take just a a step back in the gamarra as it introduces this uh this very beautiful braha. So it says the following. So this is a teaching that comes from the great. So here we have the following teaching the gamarra that the bal habayas the host of the home should be the one who's baya. Ba means he's the one that breaks bread. He's the one that says amoti. And by the way I I I think that's very common practice today as well that usually it's it's the it's the head of the household who is making the amoti. The garra says that that's the way it should be done. Whoever is hosting the meal, the balabayas appropriate that person, and we'll see why in a moment, that that person should be the one to make the hamotzi. Even though I remember when I was a kid, we had bar mitzvah and they would say, "We call up uncle soandso to make the hamotzi." Has anybody remember that from the good old days, right? You honor somebody with the hamotzi. Okay, nothing wrong with that. But the Gomorrah says that when you're in your home, the head of the household, the balabay should be the one who says and the gamarra says, but the one who is going to lead the benching should be the or it should not be the host. It should be the Now why is that? So let's see the the gamar gives an answer for both habayasa. Why is it that the host is the one that makes the braha and cuts the bread? What does that mean? So the host will give large pieces of kala to everyone. Now if you're going to if you're going to give it to somebody else to make that mozzy, so it's not really his kala. He's the guest of the meal. He doesn't really know what to do with it. Like who am I? So he's going to cut like little little pieces for everybody. So we don't want the guest. That's what the gamar says. You don't want the guest to make that mozzy and to cut the bread for that mozzy because he's not going to give everyone a nice slice of of kala. Okay, that's that's that side the and why is it that the guest is the one to give the to say the in order that he has the opportunity to give to the balabas. In other words, why do we give it if the now again here it sounds like something maybe a little different is happening. If the um if the host is the one that's going to lead the benching, it sounds like from the Gumar that others are not going to give that blessing. It sounds like and it seems that in the time of the Gumar that only one person would bench and everybody would listen to the benching and answer. Amen. That's what the sources seems to say. That was the the early Minhug similar to the way that we do kdish on Friday night. You don't have everybody recite kdish. There's one person again usually the balabias who is making kdish. Everybody answers I mean that's how it works. It sounds like that's what they did in birkaton as well. If you wouldn't give it to somebody else there wouldn't be an opportunity for somebody to bless the balabayas. That's what the gumar says. Yes. Usually we're not going to meal people. That's a great point. Yes. So you're right. So hakically we usually give we honor the cohen we say if there's a cohen at the meal and so that's one of the or that's one of the guests and that works well but we're going to see actually as I mentioned a moment ago that it's not only the one that's leading the benching but that everybody has an obligation to recite this. Okay. Now, yeah, please. Yes. Yes. That's right. Right. Similar to somebody who's leading the dabbing, similar to Kdesh, that's not our min today. I'm not sure may may I thinkard may have that minig today as well. That one person is reciting with everybody answering. Amen. Now, let's look at the gamar itself. Now the Garra says my what is it that you what is the blessing that's recited by the uh by the guest or by the guest for the host and here we see the language which we just you know we touched on just a moment ago it should be God's will the should not feel any sense of embarrassment in this world should not have any embarrassment in the world to Rebi then would add the following. He said it shouldn't stop there. You should say the following. In all of your possessions you should have great success. And all of your work and all your possessions should be close by should be close to the city. The Satan shouldn't have any power over you. The uh the actions of your hands. that care. It shouldn't bring any we shouldn't have any thought of sin or transgression for now or forever. Okay. So now what I'd like to do is essentially we're going to turn to Ravuk and to understand the prayer. Okay. We open with kind of the little bit of a background about the prayer and the importance of reciting this as an we'll get back to a couple of alos but essentially I want to look at the way the RFook understands this because it it's a little bit it's a little bit strange and I I think it needs it needs uh it needs interpretation explanation and the more that we understand the more meaningful it'll be for us and I think one of the goals for our learning this morning is potentially that we bring this into our practice into our benching that if we're at somebody else's home that we can do this and we'll see that in a moment but let's one source before we go into RV cook if you look at the top of page two this is the Rambam and here I just want to show you that the Rambam codifies this law and the way that he codifies it which is interesting so this is the Rambam in Hilosot and by the way as I mentioned the Rambam everybody has this everybody says this should be done this isn't some kind Like I'm not pulling something out of the Zohar or some like you know obscure source. Everybody codifies this as something that should be recited as part of your zone. Big question. How was it lost? And it seems that it was lost. We'll get to a couple of answers. This is now let's just read the Rambam. When you are a guest at somebody else's homeay where there is a host, you should add a bra to your benching. It's a braha for the you are blessing the balabide. You're blessing the home. By the way, that alone is such a beautiful idea. In other words, you're sitting in somebody's home to give a blessing to that person. I know in I recently we've had, you know, a couple of yeshiva guys and they're more familiar with this and um it's really nice. I'm sitting at the table and I'm hearing a blessing from this one and from that one. They're all they're all you know directing a blessing to me and to our home. It's a really it's a really nice feeling after you provided a meal for somebody that they're now blessing you. So that it's a really it's a beautiful a beautiful a beautiful um so you give a bra and says the Rambam second line he said what is that you say the following etc. In other words, he's quoting directly from the gamarra and this is the that is recited. But here, look at what the Rambam adds the and you also have permission. If you want to add to that, this is the basic text, right? This is like the just the uh you know ground zero when it comes to the text. If you want to add to that, he says you can do that. So if you if you feel like you just had a really good meal and you want to give an extra extra thanks to the balabias and balas go ahead and do that. The Rambam says you can add to it. I don't know how easy it is to do it in Hebrew to do it in English. I'm not sure how to do that but the Rambam writes that that again that's the basic text and we can add to it. Okay. So now let's look at three ideas from RVuk and RVuk's interpretation of this braha. So what is the very first thing that we say is part of this braha the braha that we're giving to the balabayis we say that you should not feel and not know of any humiliation any embarrassment in this world or in the world to come now where where is that coming from like why are we why are we wishing this I mean it's a nice braha but I would I don't know I would never never think to begin that way and what is this embarrassment so this is what this is this is about Rivk Cook the way Ruf Cook understands it and I think this is a really interesting interpretation and if and we'll read we'll read one line one sentence the opening sentence in RV cook which I always like to see the uh the language of Rkook inside so that source you see there's an A next to it the second source on the page he says it is necessary that the guest that's sitting at the meal who is eating the mealow of delay. He's eating a meal that is not his own meal. Lo yatel mibusha. There's no way that a person who's sitting at somebody else's table doesn't feel a little tinge of humiliation or embarrassment. Now, I think we need to kind of interpret that. Um, I don't think it means like a full sense of embarrassment, but when you're sitting at somebody else's table, there's a little a little bit this person went out of their way. They cooked all of this for me, right? they're providing all of this a large meal for me. I know when I'm away every so often I do a scholar in residence. I'm in somebody's home and I always feel like you know feel like a little a little bit of humility like you're you're in somebody else's setting and you're not just opening the fridge and you know that the wife has put in a lot of effort and the money that they spent so you feel a little bit less. So Rafuk says that's the feeling that a person has. And by the way, when we talk about often what we mean is somebody that really needs a meal. You know, of my so he says the following. He says when you invite friends over for Friday night dinner for Shabas meal, he says it's not. He says it's you're a nice person and you're doing you're doing right there. There is a kindness as said but that does not fall in the category under the category of is somebody that needs a place right that doesn't have a place that is really relying on your meal on your so that you know so in in this context also maybe that's a way of understanding it where somebody needs a meal there's a little bit of a sense of embarrassment or humiliation so that's how that person is sitting at the meal that's what that person is feeling um yes so it's actually a very beautiful so now you're blessing the host I'm sorry the the guest is blessing the is so you should never feel that in other words why do we begin with that because one the the uh the guest who's sitting at that table feels a tinge of that humiliation or that I'm in need of this meal or of this person. So what do we do? We naturally that's like the natural response. We're saying I'm feeling a little bit of that right now. You should never feel that in your life. You should never feel any sense of humiliation or that you are in need of somebody else. So that's an interesting way. Again, it's it's really coming from a psychological like point of view and what you're experiencing right now sitting at that meal. And I know that feeling a little bit like you're sitting there feeling just a little bit a little bit less at somebody else's table. Again, I don't know if that's true. We're good friends and you're sitting together. But where you're sort of in need of somebody providing for you and you're taking that feeling and that experience and saying you should never know that. You should never know having to need somebody else in this world and in the world to come. Okay, that's that's the opening comment of of Rafuk and the way to understand that opening phrase of the braha which is really a little bit of a strange way to begin. Now the second part the second part of the braha is or again the way the way that we're blessing the host is that you should have a lot of with meaning that your possessions you should have a lot of there should be success. Why why is that by the way? I mean just a simple why why why are we saying why is the why is the guest saying that to the host? So they can make more money. Make more money. That's right. In other words, you you just spent money on this meal. I see how nice what you're providing. You're bringing out the wine and the kalas and the chalant. And I mean this costs money and you should continue to have success. You should continue to have success. Okay. But then that I think that I think that's sort of obvious and that's a beautiful braha to give somebody, right? You're using your means and you're sharing that with me. Hashem should continue to bless you that way. But then we say now that's a little bit that seems to be a little bit what does that mean? And your possessions should be near the city. So one way of interpreting that and by the I was a rabbi in Mount Kisco, New York uh for nine years before I made Aliyah which is uh north all the way uh all the way up there about 4550 minutes from Manhattan. And a lot of my congregants at the time they worked in the city. So they would take a train into the city. Now taking a train to the city from there is like an hour and 15 minutes or so. So you're going Yeah. Wow. But you know in New York or just sitting on if you know the Cross Bronx or the Van Wick, you know that's that's the time that you're going to be spending going to work. So they're spending an hour and a half. They're getting to the train station. They're getting to work an hour and a half. Three hours a day over three hours a day just to commute. Yeah. So people Yeah. People do it. People do it. So the braha that we're giving this person, your possessions and your parnasa, it should be you should be near to the city. It should be close at hand. You shouldn't have to spend hours and hours that your parnasa should come easily to you. Yes. But that's from now from a long time ago, right? Well, I don't know. Maybe people did need to commute. By the way, business people needed to commute. And by the way, the way we get on a flight, the way that we get on a flight and within an hour or two in those days, what it meant to go from city to city, you would spend, you could spend days doing that would takes us an hour or two to do. Yes. Oh, the danger. Okay, good. That's a good word as well. Yeah. Very nice. Yes. Okay, good. So, so Ruf Cook adds the following. Ruf Cook adds the following interpretation which I think is a very very beautiful interpretation. What does it mean that you should be you should be near the city? He has a different way and a more spiritual way of reading that. And let's look at the the text of this is be the second one. There's a yud at the beginning says when a person wants to excel in their midot you want to become a great person your character character traits you want to improve them you want to make them to perfect them to make them whole. The way that you're going to improve midot says you're going to become a holy person, a more spiritual person is when you're less concerned with your own needs and more concerned with the needs of others. The braha that we're given according to is that you should be involved. You should be close to the city, meaning with communal life, with the needs of others that you should show compassion. You should be involved. You should be engaged in the life of the city. That's the way that he reads it. You should be engaged and that's the greatest braha. You know, I was thinking about this past week was the yard site of the labbi giml tamuz. I'm not sure if you saw there are a lot of events around his life and talking about his life and I would say one of the things and here I think lababereby and lababesh kabad and cook share this uh you know share this idea together to be at sadic what does it mean to be at saddic to be righteous when you think about kabadnik to be righteous for a kabadnik what does it mean does it mean to go into a base medish does it mean to meditate does it mean to work on midos in a uh in an insular way what's a kabadnik we all Oh, we all know what Labacherbi taught. Be there for others. Literally go out to the city, right? Go out, stand on a street corner with a paratillain. Go and stand on a street corner with with Chabas candles and give them out. Open your door to people and go to the four corners of the world and and and and interact with others and bring others closer. This is what Rkook says. The braha that we're giving this person. And by the way, I think the braha is coming from the idea you're hosting me. you've opened your door to me. I'm sitting at your table. Continue to do that, right? Continue to bring people into into your home and into your life. And says if we want to become sadikim, by the way, I don't know if everybody agrees with this. Certain world believe the more that we insulate ourselves right that's where we're going to have the greatest success. But for Ravkuk I would say lababachi the more that you interact with others the more that you engage in the lives of others in helping others and thinking about others and going out of your way that's how you become a sadic that's how you improve so that's the way that uh that's the way that Rkook understands not just in your business dealings but in all of your dealings it should be meaning in your interpersonal dealings should be connected to the city you should be close to city life to congregational life to being with others to connecting with others. Yes. When you invite guest, you know, um is considered somebody who knows that's a kind of Yeah. Right. Right. Right. No, I think that's there's no question that that's uh that's and probably yeah, we could say that that falls into the category of as well. Okay, good. Now, let's look at one other one other comment of now the last part of the of the braha. What's the what's the last part of the braha? Maybe this is the strangest part of the braha to some degree and we say and satan should not have an impact should not have an influence on that which you do now where is that coming from what is the idea of now speaking about the what's that okayh okay is related to the year okay yes Okay, good. Yes, in the Ashki Venu. Okay, good. That's a very nice. Yeah, that's a very nice word. Yeah, beautiful, beautiful idea. So, why here in particular are we pray are we blessing the person with this uh with this blessing? The blessing that that the satan should not have any any adverse any negative effect on him. So, this is what Rufuk says. Raf connects it really with the previous idea. The previous idea says you should be blessed to be part of city life, congregational life, you should be bringing people from all walks of life into your home, you should continue to do that. But with that, there's a great danger because when you're exposed to city life, when you're exposed to congregational life, and you're exposed to the bigger world, and that, by the way, is one of the astounding parts of Kabad that I always think about. How do they do it? How do they raise their children? How do they raise their families in places where there's no Jewish education? Right? Where there's no yeshiva, where there's no minion, right? These men are getting they're getting up every morning without if I don't have a minion, I'm ding on my own. I d in three minutes every day. I'd be you know to be able to davana and to keep that up. So we pray look at the language of but when it comes to and this is look at see you just have the quote and then right in the middle of the page we're praying that this person is part of that he's part of being being a but you know what when we're when we interact and we engage in a larger world it's a lot easier just to insulate right but if we're praying that the person continues to do that that should be his life But there are a lot of mikim there are a lot of stumbling blocks the more that you're exposed to and the kind of people and the kind of ideas that you're exposed to. That's Rabbi Salvation says, "One of the beautiful things of Zorim is that you're willing to invite somebody to your meal and you don't know exactly what that person is going to say and you don't don't know what his philosophy is and what he's going to share at the table." And that openness is something that Rab Rabbi Salvich says one of the great features of here Ravk says that we're giving you a special braha that even though you're exposed to all of this and the satan meaning the yates and some negative forces that are out there the influence of society and some of the negative things that are found in society right that Hashem should bless you that that should not impact your life you should be guarded from that let me just read three more lines I'll take your comment. When you interact with all types of people and there are going to be people that you're going to interact with that are not that are not the best of people when you when you're involved in in the larger society, there's going to be influences and personalities and people that are not necessarily on the same page as you. they can have a negative impact bringing them into your home living in a place interacting with people that are not religious people again and that's I think there's a part of our religious world that has kind of made that their derek we're not going to interact with other people we're going to be insular we're going to ensure you know our religiosity but at least in this braha the braha is you should be out there be connected with others because that's really the path to to righteousness but with that I'm going to give you the following blessing. The Satan that evil influence should never should not impact you and therefore that when you fulfill this obligation that you're connecting with they should not it should not have an a bad influence. So this is the braha. Now, now you see the progression, the braha, it begins. You shouldn't have any bua. I'm feeling a little bit of busha right now sitting at your table. But you should never feel that in your life. You should never be in need of anyone in your life. And then we pray that this person continues to interact just as you're interacting with society and the larger world. You should continue to do that. And also the braha that the in those interactions, in those engagements, it should not influence you or your family in a negative way. Now that's the that's the fullness of the brah. Okay, one last uh one last idea and then we'll just share one or two at the end. So says the following. So this is true again what we've just learned is the rat the braha that we should say and by the way it's men and women. We'll see that in a moment that everybody at the table should recite this braha. If you've never done the past by the way I really have not done this in my lifetime. something that I need to what do you find? It's found in the benture. It's found where the man it's it's in the art scroll benture. It's in the NCSY benture. And I'll tell you something interesting. So the briskers going back to the brisker rebu lived here in Shallayim. So the benturers did not have it. Some again somewhere along the way this was lost. And when he would have a guest at his table Rel he would take a gamarra from the shelf. He would put it in front of the person who's benching. And he said, "When you get up to this part on the benching, I'm going to point to you what you're supposed to say." And this to say this birk, and you can only find it in the gamarra. The garra had it. The benchers didn't have it. Okay. Last idea from uh from RV cook. So Rav Cook says, so when we're sitting at somebody else's table, we are in a rak. This is the bottom of page two. But here Rav Cook says something beautiful. And this is really just a like a spiritual idea, religious idea from RVuk. He says, "Even when we're not sitting at somebody else's table," again, when we're at somebody else's table, we are the orah. We're the guest. But he says, "Even when you're not sitting at somebody else's table, you should also think about the idea that you are a guest as well." Now, what does he mean by that? Let me read the following to you. So, this is the bottom of page two. Even when you're eating your own meal, right? You're sitting at home, you're eating your meal, you're with family, whatever it may be. You can think about this idea that there's a balabay that there's a host and there's a guest even when you're sitting yourself and eating. Now, what does that mean? What does it mean that you're a guest when you're sitting yourself at a meal? So, what is that? That's right. So, he says the following. says, "If you think for a moment about yourself, that you are the master of the house, right? That you are the host in this world and that you have joy and you enjoy the meal and you think of yourself as the host." He says, "That's not a bad thing." In other words, here you are. You prepared the meal, you bought the food, you put it out, and now you're, you know, you're happy with that meal, enjoying that meal. Nothing wrong with that. But he says it's not a bad thing for a moment, but then you have to kind of lift yourself, lift yourself up and to see things in a different perspect from a different light and different perspective. But when you lift yourself up on a spir a a higher spiritual realm, yakir, you'll recognize shahu or you are really the guest because all of this is a gift of Hashem. All of this has been given to you by Hashem. You're the guest at the meal. Yet, did you work hard? Did you prepare the meal? Yes. But this is a blessing from Hashem that Hashem has provided all of this for you. And now you lift yourself up and see a much higher purpose and vision or vision what is really true in life. And the truth is we are all guests. By the way, I'll just share it's probably the most famous story which I'm sure you've heard of the and were very close friends with one another. A lot of people don't know that that they studied with one another. They are kavuses as with one another. Um what they wanted what they studied together. Anybody know what was it that they studied together? And specifically the two of them felt they wanted to study those sections of Garra together. Do you say kachim? Very good. Kachim the what's kachim? All the alos of the bas mikdash. All of karbanos. Why was a cohen and the kafitim was a kohhane. They were both kanim. Not only did they love that material because they were calling him, but they loved the material because they felt both of them felt that we're getting closer and closer to a messianic time to the rebuilding of the Ba Mikdash. And they both felt that we need to know the ala. This isn't just like hypothetical. We're going to be called on, you know, next week and and and we're the con and we're going to have to do all this aod. We need to know exactly what they what to do. And they studied together. They studied kudim together those sections about the bam mikdash and carbano. So the famous story of the Kavitzkim is that there's a very wealthy businessman that's coming through town and he visits the home of the and he comes into the home. He speaks with the famous story and he sees the simplicity of the life and the way that he just has you know a rickety table and a stool and his bed and that's all that he has. And he says you know let me let me buy you know let me buy some furniture a sofa for you a new bed for you. And the says, "Not necessary." And the says to the businessman, "Well, where is all of your, you know, furniture?" Like, well, the business businessman said, "I'm just I'm just passing through here, right? I don't need to have furniture." And the said, "Well, I'm also just passing through, right? This life I'm just passing through, right? We're on our way to to the next world." And I live simply now. I'm a guest right here in this world. And that's a message of the that's the message that leaves us with as well that we have the and the truth is we can think of that idea when we're when we're eating as well that we're even when we're not at somebody else's table that we're orim that we're guests. Okay, last uh just two three just to kind of bring us back to the uh to the itself. This is the top of page three. We're not going to get to the last two pages. We'll do that some other time. But the top of page three if you want to see these sources I mentioned before the salivic tradition of the brisker the brisker tradition this is brought in the aada he says that the of this what we just learned about this morning it's only according to the salvic tradition it's only recited and this is what it seems that the garra says as well it's only recited by the one who leads the zeu Right. The one who says he's the only one that says it. That seems to be where the garra says it was based on the takana was made on that on in that way that the one who leads the benching is the one who recites it. That was the salvic tradition. But that's not the standard. That's not the way that it was accepted overall. So if we look at the he writes the following and this is what I want everyone here to be familiar with. He says it's absolutely it's simple. It's absolutely clear nowadays because everybody at the meal recites their own anyone who is there. If you are sitting at somebody else's table, men, man, or woman, that you have an obligation to include this even though you weren't the one that that was given that of leading the benching, but everybody who's benching should recite this bra. And one last uh or one last essentially, we'll add one more. So, what do you do? And this is interesting actually. This is, you know, we saw Mosha Fis before. Does a child who is sitting at the table child who's sitting at the table of his parents do you recite this bra young or old young or old so the mra says the following let's say you give the honor to one of the members of the household meaning one of the children are also considered in a right we have to remind sometimes I have to remind my children remember you're just a visitor in this in this house so this is what the says so there also they're also no even if you live in the home even little children they should be saying I have to I don't think my children say this but I'm going to get them to say this by the way it's a beautiful braha you can just give a braha to the person who is who the husband or the wife who provided the meal the parents okay good and One other um yeah one other just one other which is interesting um rehearsal shakarita who's considered one of the gdole Torah I mentioned his name earlier uh was a rabbi of mine at yu so he was a guest he was a scholar and residence at Rabbi Ary Liuititz who's also a very well-known rabbi he has the smika program he has a shul in woodmir new york and um So Rshakar was there as a scholarly residence at Chelashudis. He sat next to him. Rabbi Ari Libus was sitting next to Rhar and he was listening. He wanted to hear Rshakar what he would do in the benching and Rhakar says benching very slowly and loudly. So it was very easy to hear it. And what was interesting is that he included the birk. Now he was in a shul right and who is the who's hosting? Well, I'm not sure exactly the rabbi, maybe the rabbi, maybe the the board of directors who I I don't know who sort of is the the host of the shul whoever it was, but Rhakar said that brah in that setting as well. So, we see that it's something something that is uh that's important to be said and when we have the opportunity to do it, we should uh we should take advantage of that. Um I'll just add just where was it possibly lost and I'll just end with this like here we have this braha. It's in again shanar gumar shanar raam everyone says it should be recited how did it get lost so one I heard a few interpretations none of them seem that satisfying one interpretation is the following and that is what do we pray we pray that the balabayas that hisim that his property right should be success and his property and some suggest that Jews didn't own property in certain countries and maybe for a long time and it would be a boost show it would be an embarrassment to say to this person and to use this language that all the property property that you own, right, that they you should have great financial success. So people couldn't really say that for a long time and therefore kind of like fell into disuse. We went to that shorter just at balabayas or balasabayas but that's not the ideal and now that Jews own a lot of property right and we're very successful so we can come back and now we're finding in all the sidurum all the and all the bentures have this braha which uh if you haven't said it I would I would recommend it's such a beautiful braha to recite all right wish everyone a wonderful day thank you for for being here yeah if anybody has any questions or The same.