Unstructured Tefillah | Rabbi Yossi Goldin

our learning should be a for for all of our that all of our should return home safely um and we continue to there we wish protection for all of our and and bring and to all those affected by um by this war so the last couple of weeks we've been discussing the uh the history and the significance of having a set text having a for uh fora and last week we discussed what I call the other side of the coin that where although kazal did establish a set text a set for us within the for various reasons that we that we talked about a couple of weeks ago nevertheless they also ensured that there was an opportunity for for every individual to add in their own additions their own personal additions at certain parts within the Shon um and we saw that Not only was it allowed but that it was actually encouraged by kazal that encouraged every single person to include and to and to insert their own personal throughout different parts of of with within the set text of the Shona sray um in order to in order to include personal and have that have that balance between the set text and the more spontaneous and personal type of filo what I'd like to do today is actually explore another aspect of what I would call unstructured Fila or another way would be spontaneous Fila which is an aspect that I think many of us are not so familiar with we've heard about or maybe we we somewhat aware of it um but I think that it's actually a very very unique opportunity that we can take advantage of and all it requires is us to be a little bit more aware and more thoughtful about things throughout our day and I would divide this type of um this type of what I'm calling unstructured spontaneous into really two categories the first is the first refers toot that often come out of our mouths that we say things that we say things that we think naturally in response to what's going on around us um in the world or in or or due to personal situations and they are actually considered to be if we think about it they're actually filot they're actually words of prayer we just don't always think of them that way we just they're just kind of the way that we talk and I'll explain I'll explain what I mean and I want to start with a uh with a source from Rah desler elzar desler wrote a well-known safer called MAV and in it he discusses um he makes makes a very interesting point about the concept of this is Source number one we're going to skip the first few lines but he quotes a gar which we're not going to get into for for technical reasons and RAB desler notes that Rashi on that on that excuse me Source number three Source number one third line in sham Rashi he says look at Rashi on that look look says desler that if you look there when the mentions the word na it say it's actually a reference to and says Rashi why what is nees refer to is a word is a reference to the word to the concept of excuse me as the says and I will spill my soul in front of Hashem says Rashi on the is is reference to so we see here that used the word nees when it's referring to the act of prayer say desler what this shows us is that the essence of what a person's soul is is I think the way that I would say it is is an expression of the soul that that when we talk about a person's soul one of the greatest expressions of our soul is the act of then says just to explain this any type of ambition any type of Hope any type of emotive response that we have to different things that are happening around us says rler those are really acts of they're acts of prayer because this is the nature of a person because this is the way a person works the way that a person works is that a person's Ambitions a person's emotions a person's hopes and desires are expressed internally in their heart and then hopefully they're expressed verbally through and then he brings a fascinating example he says say this is when a robber is on his way in he's digging down a tunnel and he's trying to get to hit to where he's where he's looking to go to carry out this robbery who does he pray to to help him God he prays to God meaning why again it sounds totally counterintuitive he's going and doing something which is against what God wants him to do and yet who does he turn to God please help me what do that what do that shows for Cesar of desler that that when whatever a person is involved in it could even be referring to an act of robbery but when he's expressing his hopes and his desires that is a form of that is an act of that is an act of prayer and so rler is highlighting here which is we're going to see is again highlight in the next verse as well is that when we go out throughout our day we're oh I hope this happens or I I I wish this was going to happen or I'm so excited about this all those types of emotions and reactions and and and words that we say are in essence and can in essence be forms of if we are aware and we and we and we intend it to be that way yes correct he does say at the very end here that anyone who is doing will pray either to God or to or to or or to other or to other types of aazar correct so meaning there's this act of prayer which can be directed to God when it's done in the correct way or there have people who do it in but but what what for me that doesn't bother me as I'm obviously I'm bothered by a but the point is is that what he's stressing is that this act of ambition this act of Desire this Act of Hope which many of us experience throughout our day and throughout our lives that itself is a form of prayer when we're aware of it and when we and we direct it in the right way look at source number two this is again a book you wrote a book called to pray as a Jew and I think he he highlights it beautifully or perhaps the reason for the unfashionable ility of prayer is simply that most people don't know how to pray they were never properly taught yeah prayer is more common place than most people realize if we do not think of it as taking place only through the medium of prescribed and sanctu words dear God make her well is as simple simply and classic excuse me a prayer as there can be Moses had this prayer for his sister Miriam when she was stricken with leprosy in one form or another this prayer is recited by countless mothers and fathers husbands and wives brothers and sisters children friends and lovers or consider the side of relief thank God that comes after going through a period of intense anxiety in the wake of a serious accident or a dangerous illness or a fateful Mission or when loved one seems suspended between life and death or between success and ruin this too is a prayer and is just as likely to be said by people who think that they never pray as by those who pray with deliberate and conscious regularity or consider the feeling of awe and admiration that Wells up in a in one's heart when coming upon great natural scenes get the the typo here vast oceans breathtaking mountains stunning deserts King David summed it up by saying oh Lord how great are the Rooks is this not a prayer even though it may come out Simply as magnificent by those with less poetic Talent than the author of the book of Psalms but if they believe these phenomena to be God's handiwork and the means to praise him then this word too constitutes a prayer or consider the person who has qualms of conscious about some wrongdoing and in the privacy of his own thoughts says how truly sorry I am this too is a prayer especially if the words forgive me are added and so what's he's highlighting here I don't his highlight is really I think the same idea that that uh that was suggesting which is that so much of what we say and what we think and what we strive for throughout our day can be prayers are forms of prayer if we realize it and if we and if we and and if we and if we intend for it to be that way we just have to be aware of it like he said I'm I'm I'm just thinking for myself when I was thinking about personally I was just thinking when they were talking about the person who said um thank God after after prayers of intense anxiety so I was thinking about the recent videos we've seen of of the of the hostages coming home and and the and and the emotions that that would bring up and I'm sure in individual cases many people think other types of examples where when we think about it and we're just and the emotion of oh my gosh that itself is a form of prayer if we if we realize it is and if we have that in mind when we just say it we kind of think of it as like that we're used to these words we're used to throwing out these pH phrases but these really are opportunities for for in a very very uh in a very very meaningful way and and in SCE number three so what just to just to summarize what RAB Donan is saying here is that we we do pray more than we realize we do Davin throughout our day more than we realize and we just have to be more aware of it in Source number three by Arya Kaplan in his book Jewish sorry yes no so I so yes and no I would I would what I what I what I meant what I mean to say yes you are correct what I mean to say is we're doing the act of prayer meaning we're saying the words where maybe even we meet it on some level with just subconsciously but it becomes much more meaningful look listen I mean it's similar to I mean I guess we could compare it to when we dove in even on the set text when we say the words we say the words is that valuable it has Val Val is it as important is it as good as if if we were to really have the proper intent we're hopefully going to spend some time talking about the role of kavana the role of intent in so there's different levels so if a person internally is grateful to Hashem when they see a picture of the hostages coming home that and they say that that is but but to enable that to be to impact us throughout our day as being an active in the way that it should be will only really work if we really are also more conscious of it so so I think I think there's different levels I think that is I think is an active Tila but an active Tila can only be is more meaningful if you're more aware and conscious of what of of of what of what of what you're doing and I in the BET mikash specifically uh I I don't know meaning I don't see why I don't see why there would be a difference meaning yes no but I think I think within the betam mikdash again within certain things though so so there's definitely certain rules in terms of who is able to enter and there are certain rules of where and where we could where and how we could enter in terms of the things that we were allowed to say if they were acts of spontaneous I believe that was totally appropriate I believe so I mean I'm not aware of any kind of limitation specifically in the midash and and logically I think that would be appropriate meaning it could be certain areas where you're allowed to go depending on uh was an Act was an Act was a corbon it was it wasn't necessarily A a problem of that was totally totally there's big myus what that was yeah so I mean I I believe Kan KH was yeah I mean again remembering that historically all of was was that and that really took place in the times of the BET mikdash Arya Kaplin says something a little bit different where he tries to point out that not not that we doin more than we think that we should pay attention but he actually says we should pay attention because we can D in much more than we think meaning there are many more opportunities throughout our day where we're about to go through something stressful or we're about to think about something or we encountering something and these are great opport unities to talk to Hashem talk to Hashem say something to him and and to take advantage of that opportunity to use Life as a way to come closer to hasem look at source number three this is his book Jewish meditation which I spoken about before earlier I spoke about how difficult it is to speak or even to think about God God is totally ineffable beyond the Realms of thought and speech yet as difficult as it is to speak about God it is relatively easy to speak to him what person is not at some point in life prayed to God in his own words if one is a Believer it is a natural reflex in times of trouble or distress to direct one's words towards God when a loved one is ill or one faces something UNF one's thoughts and prayers automatically flow towards the Supreme Being prayer is a cry from the depths of the heart from the ground of one's being and communication is simple and direct children naturally tend to pray to God a child who is lonely or hurt will automatically call out to his father in Heaven a child who has never been taught to pray May begin to do so on his own it is as if there was a built in Instinct that leads us to call beyond the realm of the physical when we are in dire need it seems that in general Jews pray spontaneously less than non-jews at least nowadays again he was writing this in the 1970s there seems to be a feeling that Jewish prayer must be in Hebrew in a prescribed manner with a predetermined wording many Jews are surprised to learn that there is an unbroken tradition of SP spontaneous prayer in the Jewish religion if we look at the Spectrum of Jewish literature we find numerous references to spontaneous personal prayer many great Jewish leaders considered their own prayers to be very important to their Spiritual Development and in Europe it was the most natural thing in the world sorry the typo for Jews to cry out to God in their native yish although many sources discuss spontaneous prayer one Jewish one Jewish leader Rabbi excuse me again gave it a central role in his teachings by nak of bre we'll talk more about this soon the bmov taught that every individual could attain a strong personal relationship with God rabman expanded that concept teaching that the most powerful method to attain such a relationship with God is personal prayer in one's own native language this of course is not meant to downgrade the importance of the formal system of worship which forms the Jew's daily order of devotion the prescrib this prescribed excuse me worship is of Paramount importance in Judaism however worship Ser Ser Serv Services can at times become dry and sterile one's own personal prayer on the other hand are always connected to the Wellsprings of the heart and so here what what what what Rabbi what Rabbi cap is pointing out is that these are this is an opportunity throughout our day when we're going through the vicissitudes of life there are constant opportunities to connect to Hashem one example that I that I think of and I don't even know who it is but I remember hearing a story about a doctor a well-known surgeon who before he would he would do surgery he would always say a prayer to God that hasem should make the the the surgery successful what if beautiful way to take what his life's mission is and what he's doing and to bring God into it okay we're about to go into a a a stressful meeting that we're nervous about or an interview to take a minute before we go in please Hashem help me be successful in this interview this or what whatever it could be short it could be quick but it what it does is it brings God into our daily lives on a consistent basis and it's easy we can do it wherever we want whenever we want in whatever language we want to and we're so used as he says we're so used looking ATA and prayer as the three that we say within daving and in which are important as we've talked about but if we if we fail to recognize that there's numerous other opportunities to bring God into our lives and to dve into Hashem and to pray to Hashem in an active way then we're missing something and I think it's just something that you know that would help us throughout throughout our day yes personally when I light candles Friday night I have special requests to with my children and I thank him for all the blessings he has given me and I know a woman with about 60 some odd Grand great grandchildren she mentions every single one of them beautiful beautiful I'm sure I'm sure many of you I'm sure many of you have many women have similar types of feel that they say I'm GNA one up you my bubby my father's mother whenever she would bench I think it was only on chabis whenever she would bench on shabas when she would say bat at during during a part of the bat she would say AB for every single one of her grandchildren every single one of her grandchildren and great-grandchildren before she passed away barash so yes I personally amazing exactly again fil can be can take so many different ways and and how we do this is so personal and that's the beauty of it but we're just very often we're so busy we're so busy with what what with what we're running to do and as right as right cap pointed out we just don't always think of in that way and what what what I'm Hing we can do is is relook at and recognize that it has its place in the besset it has its place in sh that sets the the framework for our for our daily but there's so much more that can that can I remember one one of AR telling me that you know sometimes when he's when he's walking down the street and he's and he's he's struggling with something he'll talk to God he'll say God I'm having trouble with this let let let's you and I let let's talk this out obviously it's a one-way conversation or it's a one-way explicit conversation right we know that God is listening but he's not necessarily responding in the in in a clear in a clear way he responds in ways that maybe we have to find but the point is is that there's no reason why these these conversations can't take place like next time you're driving and you see someone in the car and you see them talking and there's no one else in the car they're either on the phone or they're you know talking to and and that's okay right nowadays we always we see people walking on the street talking and you let we used to think that they were crazy now you see that they have little things in their ear because they're on the phone or maybe now they're talking to the point is is that this is an a unique opportunity which we don't always we don't always think about we don't always we don't always remember and I want to skip number four for a minute and go to number five um number five actually no no no let's go to number four number four is the rambam that we've seen a number of times together and and what what this rambam points out is this is what F used to be remember when we talk about the history of the text of the r is very clear before he describes how kazal and how the Ana got to developing the text of as we know it he says what was was the way we see we see in the Torah we see the please help her for for S all of those were forms of F that were spontaneous they were reactions to what was going on around them and that's what Fila was for such long for such a long time look at source number four again a text we've seen many times but very important to see says the excuse me women and are oblig because it is not we discussed that before that's this is what it is that a person should plead and to every day and he should say and he should praise God and then afterwards he can ask for the things that he wants first you praise hem and then you ask and you can request then afterwards you should praise and thank and then you so so the r here is a little bit unique and different than what we've been saying in that he's giving a certain model to how it should be but then look at what he says in the next paragraph if you're somebody who likes to talk and and has a lot to say then you would say a lot you would ask for a lot of things and if you're somebody who didn't somebody who doesn't who has trouble with words you would do it based on your abilities whenever you wanted and the same thing with regarding the number the number of so the r here as we're seeing is describing this as being very very personal and very dependent on the person's wants their desires and their needs and that is exactly what we're seeing with um in the sources above as well and as as RAB mentioned one of the people who made this a very a very famous idea was of is a descendant of of the balov and he talks about this concept of talking to God in many different places and I brought for you here in Source number five one place where he where he really highlights what he how why how he believes this is an essential part of a source number five we'll read it together this is actually again someone saying in the name of I heard in his name that he was talking with one of the teenagers he was encouraging him in a very serious way we'll talk about in a minute as well the concept of being alone and having a conversation him between him and him and and his creator in the way that a person can talk and and and told the student that this is what used to be that everybody said what they wanted in the way that they wanted in front of in the language they spoke as we saw in the explains this clearly says this is what used to be later on came and then they established a set text for various reasons however says says that does that doesn't negate the fact that the main aspect of is still going to be the personal aspect therefore even today even now we have a set text it's very important for a person to get used to daving to saying prayers and requests and pleading with hem from his heart in the way that he explains it you should include a that hm should give you the privilege to serve him properly because that is the main part of and then you you see other places talks about how this is important and we should be encouraging people to get involved in this type of in this type of talking to this type of because specifically through this many achieved a certain level that this is a way that a person can bring more Kusa into into into their lives okay so this is one way of this what I call structured unstructured spontaneous which is this idea that throughout our day at all points in our in our day there are moments where we can dive into a wherever we are whenever in as a way of just simply keeping that connection and using the light the vicissitudes of life as an opportunity to connect more with Hashem but does also encourage a different type of unstructured and this is what I would call a structured spontaneous what is a structured spontaneous my son my son goes to high school here in in gion and on their schedule he's in nth grade and on their schedule they have we my my wife and I we joke about this all the time they have something on schedule called Rim spontan spontaneous dancing like Rim that's on the schedule every Thursday night at 7even o'clock okay now I've been there before I went to visit him one time to study with him to learn with him and what I realized was that what is that how is that spontaneous if it scheduled it's o the idea was the idea that they're going to dance is is structured what songs they're going to sing the dancing that they're going to do that itself is spontaneous and that's what I call what I think RAB is going to mean here the next part that we're going to that we're going to learn about which is something that he refers to as daily hit daily hit which most which most of us I think I think the easiest translation of H is probably going to be contemplation meditation and most of us might not understand this to be something that that that would be part of hour Zan however what it really refers to is daily time set aside to talk to God so it's structured spontaneous F structured in that you set aside a certain time every day ideally the same time just simply because it makes sure that you're going to do it what you say and how you talk to during those moments is not planned it's unstructured there's no set text it's an opportunity for you to sit and talk to AOS and this is the other type of spontaneous that I think is important for us to think about look at source number six this is again another section from the writings of who made this idea of HBO to do very much more common place He suggests going into the forest going into a quiet place in the mountains it doesn't have to be that could be any place where you know you can have time and you won't be bothered where you can have time to just have the opportunity to talk to Hashem look at source number six again it's a little bit of a longer piece but it's it's easier Hebrew and I think it's very important to see um how he describes it says he says the concept of of having time set time is is a great uh value and is greater than everything a person should set up and establish for themselves an hour or more come from the word bad which means to be by yourself right to be by yourself entirely in a room or or in the fields and to have a conversation you and your creator with challenges with with with questions with frustrations and even with excuses for the things maybe you've done wrong by having words of by having words of of of of of meaning saying nice words words of praise and and also words of appeasement Maybe you need to appease for certain actions you've taken to ask and to plead in front of you should that he should bring you closer to serve him truly this type of prayer says should be in the language that you speak whatever that he's whatever language you personally speak because Hebrew for many people is hard to properly Express yourselves I'm so many of us feel that way sometimes it's harder even those of us who are fluent in Hebrew or speak Hebrew sometimes we can't fully express ourselves you go back to your mother tongue when you want to and my my kids my kids are all Israeli so we get we we insist they talk English around the house in order to keep up the English but very often when my kids come back very excited about something or they're angry about something they'll switch to Hebrew and those are the times my wife and I won't won't won't stop them because we know that they need that that's the best way that they could express themselves is is through Hebrew I personally I might be able to speak Hebrew to somebody but when I want to really Express an emotion I need to speak in English it's the only way that I can really properly express myself so he's saying when we're talking about this type of it should be in the language that you can properly Express yourselves yourself sorry often your heart isn't going to be connected to those words if you're not fluent or you're not that's not your main language because you're not used to the Lang of Hebrew we don't usually speak in Hebrew again this wasn't written when we were back in now that we're back in many people might feel comfortable in Hebrew whatever language you feel is works for you but the language of as or whatever language it is that we talk in it is easier for you to break your heart break open your heart is the best way to say it because your heart will connect more to that language because it's what you're used to and in this language you can express everything you want to say whatever is in your heart you should say the way he describes it should be a regular conversation it doesn't have to be anything loud it doesn't have to be anything particular you don't have to plan it you don't have to write it down before and talk to it could be regret something you did wrong it could be requests to be able to come closer to really come closer to everybody according to their level and he says you should be very careful to get used to to do this on a daily basis okay he felt that this is again it should be structured spontaneity you should have it set in your schedule that this is what you do a special hour and then he says if you do this he says He suggests that if a person does this on a daily basis it will make you a happier and a more content content person and this this activity is something which is really great this is going to help you this is advice to help you come closer to because this is a general advice that includes everything meaning that this can be the spur for an overall Improvement in your because whatever you're missing in your somebody who is far away from hem talk about it you feel angry at X Y and Z tell him and then and then ask whatever you're looking for and then he says something interesting what happens if you have this structured time you get there and you have nothing to say you don't have anything to say you don't even you can't think of anything you want to say to still the fact that you set aside that time and you're sitting in that room is considered to be valuable the fact that you set aside that time prioritizing the time to speak to and you want to speak but just nothing is coming to to mind that itself can be uh is itself good he says that could also be the subject of your conversation you could say look Hashem I'm here and I want to say something to you but I don't know what to say that could itself be the part that you talk about that you should you said why do I feel so far from you that I can't even think of anything that I want to ask you that you're so far away that you can't even talk to him you should ask to bring you to open up your mouth that you can think of and you could be able to develop more now um let's just finish up the paragraph say many great leaders part of what helped them achieve that level was this daily interaction this daily with and then he points out this is something that everybody could do right there are certain aspect of Judaism that only the only the elite can be a part of certain things you need to have a certain knowledge or a certain skill he says this everybody can do there's not one Jewish person who can't talk to a in his language and in his and in his way and he says through this we'll be achieve higher levels and and fortunate is the person who who grabs on to this and so again at first glance and I'll be very honest I am not somebody who learns the teachings of rman that often okay this might be the first full one that I've done uh in a very long time if not ever yet I and and I and I cannot say that I'm somebody who adopts this on a consistent bis yet but I think I think I think there's something here very very beautiful and I and and and the goal here is not to encourage you all to become breast liver but to see the different levels of this idea of Ding and every single one of us can adopted in in in in our own way the way the way that I when I think about this I think about it also from the perspective and this is also true we think about our relationship with God very often a great mashal a great way to think about is to think about our relationship with with with with other people with our loved ones right very often there's this concept they talk about the concept of marriage is one of the most important things that you can do in order to in order to keep a healthy marriage is constant time together constant communication time when that you that you set aside to be with each other and to talk to each other and that could be very challenging because life is life is busy we get into a routine and you could say well I know that I know the other person loves me and I don't I don't need to sit there with them and tell them that every single time but we also know that the greatest gift that you can give to somebody else is of your time the greatest gift that you can give to another person is to say I have nowhere more important to me right now than right here sitting here talking to you and just if that is true in our relationship with other with other people it makes a lot of sense that that would be true in our relationship with not that needs that time but that we need that time to show and to develop our relationship with withh so this concept of even whether it's an hour or it's 10 minutes or whatever it's going to be where we're going to sit down and we're going to say I'm not going anywhere else I'm just going to sit in this room or I'm going to go out into the fields whatever whatever whatever whatever works for you and I'm not gonna I'm going to turn off my phone I'm not going to answer anything I'm just going to sit I'm going to talk to Hashem it's a very hard thing to do right now as I'm thinking about it I'm like oh my God that sounds a little intense and and it's true why because we're not used to it because it just seems so far into us but yet when we think about it I think we think about how it just makes a lot of sense it makes so much sense the concept that by doing that we can increase what I would call Our God awareness our awareness of a by just on a daily basis taking time to talk to him is something that I think could be incredibly powerful I think I saw yes sure sure right right 100% I think 100% And I think that was what I think RBI Kaplan mentioned when he said that in other religions they they talk to God more often than we do on a on a consistent basis be maybe because we're so used to seeing as this structured this structured thing that that what kazal established but we have to remember that that was just an addition it wasn't necessarily meant to replace the basic the basic Fila yes mentioned several times through language me personally I bring my S whatever Sho I go to because it has English in it and there are certain prayers that I say where I identify with what I'm saying rather than just know absolutely so very 100% English yes and we discussed that well that the difference is that that you're referring to the actual set text but saying it in English and that we spoke about how a person could say the set text either in Hebrew if you don't even if you don't understand it it doesn't have to don't have to be embarrassed I do believe that ultimately we talked about this at the time the ideal is to try to learn the Hebrew so that we can say it in Hebrew and it still be meaningful that's something that I think we should always be striving for we should never be just discarding the Hebrew in in in in order to say it in English but if a person is not yet at the point where they can fully understand it in Hebrew saying it in your native language is considered to be totally appropriate okay so so this so again what we what we've seen what we've seen so far is is this concept of what we would call spontaneous or unstructured the idea that does not have to be limited to the times uh to a does not have to be limited to the times of could be throughout the day wherever we are in any way that we want in in any language that we want we discussed two different types of this unstructured F we talked about how there's the throughout the day responses to what's going on around us reactions that we have oh or oh I really hope that this person gets better or Hashem should bring a to that person and recognizing that those can be and are words of and if we're aware of it and we're conscious of it and we have in mind that that's what it's meant to be it could bring much more meaning to our lives and the idea that what as to even initiate those kinds of conversations we're about to go into something stressful or thankful for something to consciously turn toh and say hasm thank you thank you so much Orem I'm really nervous about this Orem I don't know what to do about this please help me these are opportunities through throughout the day that don't require anything but a recognition that KES is there and is listening to us and we can connect to him by by this type of and then we saw here what we called structured spontaneity where we had this idea where we're setting aside set times every single day for those kinds of conversations for that kind of conversation of just talking to a prioritizing our relationship with Hashem by bringing by setting aside a certain amount of time and and and and also learning how to talk to hashm in a in in in in a way that maybe seems strange to us not within the context of regular doing but can be done throughout the day at the very end here mentions something very very interesting that I wanted that I wanted to highlight um as well second paragraph in Source number six this is a very interesting idea he says you should also when you're learning Torah turn your learning into a what does that mean does that mean I should like you know when I'm learning the gamar I should start singing songs like to the tune of read like what exactly does he mean when he says you should turn the Torah into if you ever learn or you hear a beautiful idea that's meaningful to you turn that into a prayer it doesn't mean you necessarily have to write a new text for it doesn't mean you have to sing it what it means is you can say well that really that that really that really resonates with me I hope that I'll be able to incorporate that into my life that's a meaning taking the learning that you're doing and make that a a where again you're incorporating your daily life into the language of that you should ask from whatever you learn that was inspirational I hope I'm able to to fulfill that I hope I'm able to accomplish that when will I Merit to accomplish that and how far you are from that and you should ask from and you should ask from that you should be to to approach and to achieve everything that was in that section of of Torah that you just learned if you truly understand the depth of the Torah that you're learning meaning if you if you deep if you understand it on a deeper level you'll be able to understand how to bring that and incorporate it into your life so he's basically saying what you what the goal should be that we should be taking the learning that we're doing example could be learning okay we're learning we're learning about the of how a person should build a Suka or how a person should what what of the of and then afterwards at the very end you say should I hope that I'm Z to take to actualize the learning that I'm doing and to make it a part of my life or I hope that I should be that when I build the Suka this year I'm able to to to take advantage of the lessons and the messages of sukot meaning turn the learning that we're doing and don't just make it an intellectual exercise which it should be but it shouldn't just be an intellectual exercise and enable it to be incorporated into your daily life and as part of your avem and that's just an interesting Twist Again on how he views liur the lior the learning that you're doing should now okay an example you're um at the end I think raai talks about right lessons in kazal and and he highlights in I'm just using an example I the last class for today is usually right lessons in khazal and and whatever messages you gain from that I should be at the very end to say in your mind or to say out loud I hope to incorporate those messages into my life I hope that the inspiration I get from those messages should let should stay with me to make me a better Jew whatever you whatever meaningful way that you can take the learning that you're doing and not just keep it as an intellectual exercise but to turn it into something spiritual that is what what Fila can do if you do it if you do it properly okay that was on that was the end of that was Source number six I don't know what page I don't I don't know they right but page Source number six the second the second paragraph now I'd like to end with um with with one final Point we've been talking today about the importance and the value of spontaneous and unstructured unstructured Fila and and I think that um there's a there's a piece here by r a cook R cook as he's known where he really kind of highlights another level to all of this R cook in in this piece beautifully illustrates and it's really a cabalistic and mystical idea that inherently throughout our day our soul is always praying to aosu even if we don't realize it there's always this essence of a soul that is yearning and praying and and Desiring connection with a that's happening even if we're not fully aware of it on a mystical level and therefore says Rook when we then activate and and and and Davin all we're really doing is we're taking all of that spiritual energy that's been that that's that that's been going on throughout the day and we're just actualizing it and concretizing it in words and I think there's something and again it's it's it's a mystical idea that's a little bit beyond many of us in terms of really understanding what it means but I think there's a tremendous significance in recognizing that when we're doing throughout the day both the text that we say and the personal too all we're really doing is giving EXP I to something which deep down is happening on a continuous basis look at source number eight says cook sorry seven seven excuse me seven proper can never be accomplished unless you have a recognition and a realization that really on a mystical level our soul is constantly praying to Hashem he says our soul is flying and is yearning towards do towards its beloved referring to without any Interruption that is something that is happening spiritually within us throughout all the time when we just that when we do our Act our practical what happens is we're taking that spiritual energy that is constantly coming out of our soul and we're giving it practical expression we're giving practical expression to something that is happening deep down within us all the time and this is the Splendor and the pleasure of our or and and and of our the Splendor and the beauty this is the real depth and beauty of says it is like a rose that opens up its petals towards the de or towards the Rays of the Sun as they that that turn towards it that or or or like the sun the Rays of the Sun that that that appear to give its light and therefore says there's a line in the G where somebody says that somebody should be ding all day every day say what does that really mean that doesn't mean that practically we should all be sinning in and and daving all day every day if if all we were doing was daving we weren't actualizing much of what we're doing what would that mean s Qui what do it really mean what it means is we might not be actively praying all day but deep down there is a sense of Prayer that is that is that is that is coming out that is springing forth from within our Nish every day throughout the day and when we then over the course of that day doav in the set text or we we take advantage of some of the spiritual doing that or the opportunities to do that we're talking about the spontaneous doing we're giving expression to something which is deep within us which we may not be fully aware of but is there on a spiritual on a spiritual level and R cook also points out well well we won't see this all inside but um Source number nine is that it's not this isn't just true of human beings this is true of the entire world okay we know that in many of art there's something called right all live beings right special they all sing they all praise they all praise we say sorry oh sorry Source number eight not I say Source number n Source number eight we're not going to see it again inside but here of cook his language can sometimes be hard to decipher but what he's basically describing is that this idea that our soul is constantly praying to is is a is something that is true of all beings of all of everything that is part that is that is in this world um we talk about again we know that there's the famous perir what is perir talking about perir is description of all the different parts of the world all the different beings in the world who are all praising aad and this is what's happening throughout when we when we when we see those correct correct but he says that he says that every DAV and when humans D in they're taking all of that energy and and elevating the F that all of them are doing again I don't want I just because of time and they've been they've been very strict to us to make sure that we end and give you guys a proper break so I want to make sure that I that I end and give you guys a proper Break um um so again some of the suim that come to mind we say we say in that the skies talk about God's honor well there's so there's so much here right the mountains are going to praise you or all of the all of the forests are going to praise this concept that nature in its Essence is all praising and praying to a now what does this really mean again does it mean like like there's also the concept of the bird right we hear the birds chirping and that's a form of of of now again these are mystical Concepts that I don't think we fully understand but at the same time what what what it at least the way that I understand it is that when when when Nature is alive and when the things around us are going on there's a certain there's a certain energy that we see around us that we feel around us and that says R cook exists within each and every one of us as well in our souls and therefore when we pray either the set text or or we said or or the or the unstructured F that we're referring to here we're really just giving expression to what's happening um through throughout the day um with with within our souls and so I hope that what we what we were able to to accomplish today was to gain a bit of a different understanding a different look at or um or I would say a look at a different type of a that maybe we're not as used to and a that maybe is usually considered to be a little bit Niche but I think that each of us in our own way can incorporate this and find ways to incorporate it because the goal ultimately is to bring more God awareness and connection to and the more that we're able to on our own recognize that and prayer and connection to hasm does not have to be within the confines of the of the of the within the confines of a set text but could be at any moment whenever we want in so many different ways whether it's our reaction or it's a structured time that we set aside talk to me it seems like it's it's a perfect complement to the structured that we have which is important and sets the tone but it gives another expression to our to our connection with um and hopefully Um this can as always bring more meaning we'll end we we'll end our learning as as R explains with a that we should be able to incorporate um some of the lessons and the messages here and that ultimately it should bring us closer to a have a great day everybody