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What type of rest do we yearn for on Shabbat? How do we frame our mindset during the week to prepare for Shabbat and how can we transform our Shabbat experience? Using the teachings of Rabbi Yaakov Meir Shechter, a leading Breslov Rabbi, in his sefer Yom Machmadim, we build tools towards enhancing our ability to connect to the day of rest.
We used to sing this nigun a lot. This is a nigun of nigun of the Baal Shem Tov. We used to sing this a lot. I want to sing it again.
Shkoyach chevre. Okay, month of Shevat. Zman's sponsored by the Oren family לעילוי נשמת לוי בן יוסף, by the Silvers לעילוי נשמת בתיה פייגא בת ישראל. Anonymous for the refuah sheleimah of שרה בת רחל פייגא מלכה, Ahuva bas Perel, שושנה יורה בת אלקה, Hila bat Ilana, and Yisrael ben Adina.
By the Pollacks l'ilui nishmas Shimon ben Moshe, Tzippora bas Mordechai, שירה רחמה בת רב אלתר נתן נטע. The week's sponsored by Gil and Goel Jasper in memory of Goel's abba, ראובן בן שמואל זכרונו לברכה.
ויהי כששמעו תלמידיו את פירושו שאלו אם אפשר לכוון כך בעת הברכה כשדאפי מאי כוונה what I'm saying the bracha right now טוב הנראה והנגלה שאין הרי זה הפירוש הפשוט it's not the pshat השיב להם הכל נכלל בכלל דבריהם הקדושים zos omeres Chazal over here is mesaken right these brochos they say listen they were big enough deep enough wise enough and covered more ground that we could ever imagine that there's room for a type of kavana like this in the bracha even though it's not pshat that's what Rebbi Shlomo Zalman was saying to them says of course it's not pshat but you know what trust in Chazal trust in Chazal when they thought you know it's a vort by the Slonimer I'm actually it's name of the Baal Shem Hakadosh in Tehillim it says תורת השם תמימה משיבת נפש what's תורת השם תמימה so what's the lashon of temimah complete in that context it's complete zos omeres any chiddush that any Yid has ever had since the Torah was given to Moshe Rabbeinu it was already there the chiddush was there it's temimah it was already there when the Ribono Shel Olam gave the Torah to Moshe Rabbeinu תורת השם תמימה משיבת נפש so any vort you come up with since Mattan Torah so you could feel geshmaak for a few seconds but then you can feel even deeper knowing wow even this vort was given to Moshe Rabbeinu on Har Sinai so it starts off with like wow gevaldig I'm pretty that I'm pretty gevaldig I'm pretty geshmaak and then it goes into but Baal Shem already said the Baal Shem Tov said Toras Hashem temimah it's already complete it was already given already over there so he's saying over here the same thing רבי שלמה זלמן אויערבאך the pshat is not l'olam al yachserenu that the world טוב הנראה והנגלה but Chazal's takana of brochos were so wide and deeply reaching that also these kavanas fall into there so did he answer the bochur that asked can I have this kavana in bentchen yes meaning he didn't say yes he's saying of course more like of course and he gives another example me'ein zeh mesupar שפעם הזכירו לפני הגאון רבי יחזקאל אברמסקי you know who that was Reb Chatzkel again a name we need to huh in the Mir right yeah he was the mashgiach so he says like this חולה שיש לו מחסור בדם right והרי הוא נצרך לקבל דם שאחרים תרמו עבורו בכדי שיוכל להמשיך את חייו a person that needs blood that was donated for him so he could continue his life anah Reb Chatzkel that when he heard about this story he's like you know I daven for this all the time where שעל דבר זה הוא מכוון בברכת המזון how בבקשה ונא אל תצריכנו השם אלקינו לא לידי מתנת בשר ודם right שלא יצטרך לקבל דם מאחרים that I should never need blood transfusions right but then the talmidim had the same question they asked Rebbi Shlomo Zalman they say wait a second what's going on over here is that pshat אין חדש תחת השמש וחזי זה פירושן של דברים הרשות נתונה לכל אדם להמיס כל משאלות ליבו בתוך נוסח התפילה that's even a clearer answer it says each person was given a reshus you can you can become creative and artistic with pshat when it comes to bentchen in bentchen davka these are sources huh these are like Litvishe sources I know that's why it's very it's very interesting that they're both here these are not Chasidishe Torah no even from the mazel no even seems like he opens it for more he's saying but yeah but the thing is is that the two examples that are given are coming davka from bentchen and that's why I think that the Rav Bierma's davka putting this over here to show us how ikar how ikar is this inyan of now we can understand what we said last week v'achalta psik v'savata u'veirachta because you get satiated by becoming creative or in through what you throw into the nosach of your of your bentchen it's mamesh satiating. But here is actually the bochur hamuflag, Admor Rabbi, please.
No, no, not me. No, I didn't have this yesterday. People in the Makhon with Rav Bronsey were talking that the ikar, one of the ikar ideas of tefillah and davka in bakasha is just really accepting our dependence on Hashem. You know, I need you for teshuva, I need you for geulah, I need you for my health, I need you for my money.
You want to summarize all of tefillah, I need you. But if you have that, you have this, you know, one, I need you. So betoch that you could slip in whatever, whatever, do I say vort? vort-leh? Or we say pnimiyus or whatever is the accepted term here? vort-leh? drashos? I'm sure it depends on what you're trying to say. Depends on what you're trying to say.
Me? I hear you. Meaning the idea that you could, in fact, right? Chazal are metakein but I think you were oleh on the nekuda that most people don't treat bentching like tefillah. That's exactly it, hope they do. You're a very dan l'kaf zechus yid that I know, but I, based on a few conversations that I've had with people, we don't treat bentching like...
In fact, put it like this: if you could megaleh that somehow you were pattur from saying davening, from davening Shacharis, would you be happy or relieved at all? No, you'd feel like what, there's no metzius like that. A guy finds out that the bread that he eats is mezonos. And he realized and he's like, what's, come on. The first thought is oy vey, I don't get to bentch? Or is there like this inyan inside of like, I don't have to feel bad either? I don't have to bentch and I don't have to feel bad about it, right? Maybe a bit of a system.
It's even more happier than missing Tachanun. What's that? It's even more happier than missing Tachanun. On a Monday. Right, right.
So but this is like, this is just emphasizing the nekuda of what we were saying last week: true satiation comes from the ability to really find your neshama in bentching. To really find your neshama in bentching. Naftali, what did you want to say? No, I was going to say that it's not just a Chasidisha drasha.
ואל תצריכנו לידי מתנת בשר ודם.
It says לידי מתנת בשר ודם. So there's extra words. diyuk, yeah. nachon.
So what he's looking at that and he's saying, therefore it must be that it means, it could mean more, not that it means something different, but that it could mean more than just, you know, this big inyan when you give tzedakah to someone that they should say back to you, we should always be zocheh to be from the nosnim and not from the lokchim, right? That's definitely, but you're right, it could have just said liyedei matanos. matnas basar vadam, Reb Khazka was saying, has to mean that that's my kavana. And this can be our way of also approaching these inyanim. So again, two things right now we have.
One is so far, the first one is לעולם אל יחסרנו הטוב הנראה והנגלה. And the second thing is לא לידי מתנת בשר ודם. What's wrong with us? beseder. Many of us are still before the age that these are even hava aminas.
But take a walk through Shaarei Tzedek or Hadassah Ein Kerem for one day and then you can go back to the bentching and say לא לידי מתנת בשר ודם is a different zach. Yeah, very much to Rebbe Nachman's feelings towards doctors. I'm just saying it could connect very much towards Rebbe Nachman's feelings towards doctors. Could be, nachon.
There's some doctors in the room, we're not going to go into it. There's a lot of holy doctors.
הרחמן הוא ימלוך עלינו. We're going to do one more.
Harachaman yimloch aleinu. This is amazing.
לכאורה צריך ביאור מדוע תיקנו לבקש בקשות נשגבות אלו אחרי ברכת המזון דווקא. You know, the one of the highlights for me is always when we get to the Harachamans and then we also go to like הרחמן הוא ישלח לנו את אליהו הנביא זכור לטוב.
So he says over here, we have to understand why were they mesakin that these bakashas, these high gevahldika bakashas come davka at the end of bentching. mah inyan l'zeh?
ביאר הגאון בעל החפץ חיים זצ"ל שאחרי שקיים האדם מצות עשה דאורייתא שבואכלת ושבעת וברכת. You're mekayem mitzvas asei d'oraisa, right? When you're bentching, you're mekayem mitzvas asei d'oraisa. What does that produce?
נעשה עת רצון בשמים.
Gates are opening up in heaven.
ובידו לבקש צרכיו ועל כן תיקנו כל בקשות אלו. z'omerei, to show you how potent bentching really is, the part, the mitzvas asei d'oraisa of it, the part of it that is a mitzvah from the Torah, Chazal come and say, "Hey listen, you were just mekayem something so powerful, ואכלת ושבעת וברכת את ה' אלהיך. Now what you've created is this opening.
There's an eis ratzon, the gates are open, what are you going to do now?" So there are chevra that when they find out, I forget it's a nusach Ha-Gra that they stop. By yachasreinu? On Shabbos. On Shabbos. Shabbos kodesh hakodashim.
Not during the week. Should tell that to some chevre. Yeah, I've heard people stop during the... also yachasreinu during the week.
Didn't during the week? Huh? Yeah. Stop? It's been a minhag for many years. Yeah, I've heard of them. Stop at the first yeshiva at yachasreinu.
No, because mitzad hadin, meikar hadin that you could, right? It's also something connected to... they only did it for... Avi... Avi said that, right.
That what? They would stop at yachasreinu. They were kidding though. What? They were kidding that that's the reason. They were...
they were half-serious. Wait, what was the reason? Rosh Yeshiva would only do it in Yerushalayim. Outside of Yerushalayim he would go all the way. It's interesting.
I have a friend that... that he says Migdol Yeshuos Malko whenever he's in Yerushalayim. Always. Shalom Schwartz in the Moshav.
He always says Migdol Yeshuos Malko. Interesting. So this... okay, so...
again, you go to the person that chaps, I could... I have...
יש על מי לסמוך to stop by ומכל טוב לעולם אל יחסרנו. And without the guilt.
Ayseder. Chofetz Chaim saying if you don't want to feel guilty, you don't have to feel guilty. That's fine. But at that moment, what did you just create? What did benching just do? What did you just build? You just built a binyan of kedusha and tahara.
You just built a binyan, a mitzvas asei de-oraisa. Ve-achalta ve-savata u-verachta. Now where are you gonna go? I'm done. It's okay.
They don't do it there. People that are frummer than me don't do it. You're missing the whole point. Dafke over here the Chofetz Chaim says, נעשה עת רצון בשמים ובידו לבקש צרכיו ועל כן תקנו כל הבקשות האלו.
Therefore the bakashos are a produce, they basically are a totza'ah, they're a result of this קיום מצות עשה דאורייתא. It's interesting that dafke the de-oraisa of benching was chosen to be the taken advantage of eis ratzon and putting the tefillos compared to the other de-oraisas that we have. That are in the form of... that are in the form of...
express... like prayers? Or different mitzvos bichlal you're saying? Even bichlal, like maybe like after we shake the lulav, why don't we... we just opened a shaarei ratzon, why don't we, you know, have like a pause before the Hallel and, you know, do Harachaman version of it? Because it's also... or it could be de-rabbanan, but like there are other de-oraisas that we do.
But I think... so I think by lulav and dafke by lulav... I mean it's a... it's a very good example to prove this.
Zos ameres, if the whole thing of benching lulav was just about benching lulav, I wouldn't even need it for Hallel. Ah, so the Gemara there shows me na'anuim here, na'anuim there, but then I do Hoshanos afterwards. But I do think that ikar yesod of Chasidus was to fill in this inyan without something to tell someone to mesaken a tefillah for you. Zos ameres, I believe that what the Baal Shem initially instituted within the mahalach hashava of what is this whole thing is that you would understand davar mitoch davar that engaging in mitzvos asei de-oraisa are always opening up gates.
And the question is, what are you doing once that gate's open? Are you check-listing the mitzvah box or are you then...
פתחו לי שערי צדק, okay, they're open, shkoiyach. Or...
אבוא בם אודה קה, are you walking inside? But with benching, for some reason, I mean for the reasons we're seeing over and over and again over here, this inyan of ואכלת פסיק ושבעת וברכת produces some amazing, amazing eis ratzon.
It simply does. For all the reasons we listed before and that we're going to continue to see.
וכעין מה שכתב רבינו בחיי שבשעה שנשים צדקניות מדליקות נרות שבת יש בידן לבקש מהקדוש ברוך הוא שיתן להן בנים ובני בנים מאירים את העולם בתורה ומעשים טובים. We saw at the time that women are benching licht, this big eis ratzon going on over there and they so...
because there's an eis ratzon happening, what do they davven for when an eis ratzon's happening? The most important thing in the world for them. What's that? That their kinderlach should be ehrlich. That their children should be mentchen, that they should be talmidei chachamim shining the whole world. Why? And the lashon was from Rabbeinu Bachya, כי התפילה יותר נשמעת בשעת עשיית המצוה.
Davening is most heard in the midst of doing a mitzvah. So we have to make sure that this tefillah is in conjunction with the moment of asiyas hamitzvah. Women are doing the mitzvah of hadlakas neiros so at that moment they're mitztaref... they're metzaref their deepest bakashos because it's an eis ratzon because when you...
when you plaster it together, that's when Rabbeinu Bachya says the davening is most heard in Shamayim.
בזמן עשיית הרצון ובשעת עשיית המצוה. Is there any chevre here from... there's no chevre from Machon today.
We... we did a sugya... That's a hachana. That's an invite.
That's a preparation for awareness. Aryeh has the two or three breaths that you do right before shmona esrei. That's like a hineini muchan u'mzuman inviting you to be present into the moment. But here he's saying afterwards.
So after like you're מקיימ מצות עשה דאורייתא, bensching. Now it's open. Now what do you do? What do you do? Harachamanu. Now you're going to davven.
Now הרחמן הוא יחיינו לעולם הבא.
הרחמן הוא יתברך בשמיים ובארץ. These words are so הרחמן הוא יפרנסנו בכבוד.
הרחמן הוא ישבור עול הגויים מעל צווארנו.
Like all these ones that are like, yeah, I don't know. I mean you're at a, you're on a level, you're a different person now. Yeah. You if you weren't deserving of whatever it was you needed beforehand, then you know you're now one madreiga higher.
And now maybe you're standing vis-a-vis Hakadosh Baruch Hu in such a way that you you are zocha to those things. So you have to take advantage of those, you know, you just you just improved your relationship. So that's because but it's what you said. You're you're a different person.
It's not that Hashem is different. Chas veshalom. I shared many times when because this really struck me deeply when Koren put out the siddur of the Rav, of Rav Soloveitchik's peirush, when they first came out, I don't remember how many years ago it was, if anyone remembers, I think 12, maybe 10, 15, between 10 and 12 years ago, mashu kazei. It's an amazing work.
Does anyone have it? The Rav's siddur, the Koren siddur with the peirush of Rav Soloveitchik. The grey one, right? Yeah, big fat grey one. It's it's really incredible, it's really incredible. So when they were promoting it, they used an audio clip of the Rav speaking about tefillah and they were it was going around on YouTube, a picture of the Rav and a picture of the siddur.
And the Rav said when a person stands before the Ribbono Shel Olam, they're not trying to change God's mind. That's not that's not what tefillah is. And like Rav David Aaron says, do you really want to be someone that's trying to change God's mind? If you think about those words for a second, right? He said so what did the Rav say, what's tefillah? Is that after I davven, the gzeir din that was applicable to me before davvening isn't applicable to me anymore. Why? Because I am not in that place anymore.
Poshet, that's what tefillah is. So did you change God's mind? Ma pitom! The same gzeir din is applicable to that person in that state of being. But after davvening, that gzeir din is not applicable to me because I am not be'oso makom, I'm not in the same place. So you're saying very good, I think.
After you go through proper bensching with the kavanos we're speaking about and take the Chofetz Chaim, Rabbeinu Bechaye and Rav Shlomo Zalman Auerbach and Rav Chatzkel Abramsky and take all these things and you're adding it into it, you're really a completely different, yeah, you're a different person through real emesdike bensching, you're really a different person. That and that's why connection to tefillah is so shayach what you said. The emess is in the words. Sorry, there's two endings.
According to the ending it's the words al yichsareinu and emess bashalom. One is a lacking, one is a completion. So when you bensch with the harachaman, so therefore it's like it's a good ending, oh I've been lacking, therefore harachaman, that's how you get the bashalom. That's beautiful.
Wow. That's a gevalt. That's but I but it was already given at Matan Torah, right? It was already it's a great it's a great chiddush that was already given to Moshe Rabbeinu at Har Sinai. That's it? Oh you weren't you guess what I'm talking about.
In the beginning of shiur we said תורת השם תמימה משיבת נפש. The Baal Shem says any chiddush a Yid will ever have was the if the Torah is complete, also including all chiddushei Torah. So we say it's a gevalt chiddush but it was already given. By the way, it's a very high thing to say that what I just said was given to Moshe Rabbeinu at Har Sinai, you understand, right? But that's a beautiful way of looking at it.
Al yichsareinu, okay I'm not lacking anything, amei bashalom. That can only come after הרחמן הוא יחיינו לעולם הבא. So that's gevalt. That's gevalt.
Okay so now we're going to just do this paragraph.
והדברים מפורשים במדרש מדרש תנחומא וזה לשונו on the left column in תק"יב.
אמר רבי אבהו בשם רבי יוסי בר חנינא בוא וראה כמה מתחטאים וכמה יש להם פתחון פה לעושי מצוות. Let's see how much you know what mitchatin means? It doesn't mean sinner.
It means cleanse.
הוא יתחטא ביום השלישי. Chitoi. It's more chitoi, yes, it comes more from chitoi than it does from anything else.
But when we say by Parah Adumah, the person that goes through the tahara, הוא יתחטא ביום השלישי וביום השביעי לא יטהר. So when it say I also was a little bit confusing I'm trying to understand, took me a few times to read this, like this seems very bizarre. But lashon is בא וראה כמה מתחטאים, come and see how, how cleansed Yidden are and how much pitschon peh people that do mitzvos, those, those that do mitzvos can open their mouth.
אדם שיש לו עסק אצל מלכות פעמים שהוא נותן כמה ממון עד שמגיעים אותו אצל המלך.
Person has some business dealings by the malchus. Sometimes he has to give some money until they bring him before the king.
כיון שהגיע אצל המלך and then he comes before the king ספק עושה שאלתו ספק לא עושה. It's not given that once you come before the king he's going to grant your wish.
אבל הקדוש ברוך הוא אינו כן. By God it's not like this.
אלא מה, יורד אדם לתוך שדהו ראה אשכול שביכר תאנה שביכרה רימון שביכר. This is all the lashon of, of bikkurim, right? This is the lashon of the mishna in bikkurim.
A person goes down into his field, he sees, he sees a grape, he sees a, a date, a fig, pomegranate that's blossomed.
מניחו בסל והולך לירושלים. Puts it in his basket, goes to Yerushalayim, ובא ועומד באמצע עזרה. He comes there, he stands middle of the azarah, ומבקש רחמים על עצמו ועל ישראל ועל ארץ ישראל.
Just because he did that.
שנאמר השקיפה ממעון קדשך.
ולא עוד אלא שהיה אומר איני זז מכאן עד שתעשה צרכי היום הזה כחוני המעגל בשעתו. Talk about holy chutzpah.
Talk about holy chutzpah. Now just the thing that Eli's here, Eli and, and Bentzi and I can say or do say. After Birkas Kohanim, do you know what we say? The Kohanim say?
רבונו של עולם עשינו מה שגזרת עלינו אף אתה עשה עמנו כמו שהבטחתנו. It's the most like non-harmonious, it's like Veyasem lecha shalom.
I did my part, you do your part. That's what it, that's what it's like. But you your part with me. Huh?
אף אתה עשה עמנו כמו שהבטחתנו.
Now with us. With the Kohanim or? No, no, with, with us, with us. I did my part as a Kohen, now do your part with us. And then he quotes, then we say, השקיפה ממעון קדשך מן השמים.
It's the same lashon by bikkurim, right? So it's basically he's pointing out here that after you do such a thing, you grab this like azzus to say, like how could you talk like this? Now you do, now you do your cheilek with me. Where does this azzus d'kedusha come from? That's the Rashi on that pasuk. In Ki Savo, bediuk. Nachon, nachon.
It also's a lot of humility at the end of being a Kohen given the beracha and you're like the first thing you say is Hashem, I did that as my part, you do, it's like a, it's like a really centering way for coming off like a Birkas Kohanim. It sounds like it's like totally acknowledging that the beracha would come from Hashem. Like what do you mean say, say it clearer. You're saying something else, say it, I want to understand you.
Blessing everyone, you could think, you could think like I'm giving berachas to everyone, so the first thing that comes out of there is the Kohen says that, we don't, the Kohanim say that. You do it. You do right. I did my little part of just you know doing the Birkas Kohanim, you do the part that actually brings it down to the, Har Sinai.
Boy he's, he's flipping them and dropping them. Yeah. You do have to give the beracha with ahava which really is all on, on you. Well no, because there's a sugya and there's a sefer of shailos u'teshuvos I once saw about what, what should be, should the Kohen feel that he has any atzmus in, in saying the berachos? Because that's a very could be a very gaivedike thing to think that my hands are right now, you know, producing something over here.
So you're saying so what are you saying now? That the first thing that comes out of the Kohen's mouth is, I did my part. What's my part? Holding my hands up and saying words. Your beracha that you gave to me to be the, the median in which. So now you do your part and fulfill the berachos that I just said.
But the ultimate beracha but Hanoch, it's no stira. It's not, you didn't flip it over. It's the same thing. It's good.
השקיפה ממעון קדשך מן השמים וברך את עמך. That is the that who that is what that, that's what was. going on under the tallis. That was the kavana going on under the tallis.
It's just that we don't look at other brachos and say, you know, I did this, now you do this. We don't say this by other brachos. We say it by Birkas Kohanim and by Bikurim. I think what you're saying is it's not chutzpah.
No, it's true humility. If it's true humility, nachon. If we've got true humility, nachon, if we've got true humility, then of course we're gonna say harachaman after yechasreinu. Of course, because we know what we've entered into.
Right. Not only it's an obligation, it's not gaiva, it's an obligation. The flip side of the metzius of davening is that you're at that point of climax of the whole avoda of the aliya of davening all the way to Shemoneh Esrei to Sim Shalom. So just before that, that's the time where the bracha is kol.
So it's sort of the metzius bringing it to reality and the Kohanim are all about bringing the ruchnius into metzius into reality. Yafeh meod, nachon. So we're like, we're equating this k'v'yachol to the end of the first part of benching where there's a shleimus almost mitzad the brachos of the takkana, right? So there's a metzius of shleimus. Okay, so if that's happening now, it's Rabbi Shlomo would say, how do you walk through a gate that Hashem opens for you? If you walk through a gate with Hashem opened for you with your hands still on your sides, you didn't walk through a gate of Hashem, you walked through your own zach.
You have to keep on going like this as you're walking through. You have to spread your arms while you're walking through. That's how you walk through a gate of the Ribbono Shel Olam. I think that's what he's getting to here.
So let's continue. Third line from the bottom of this piece.
אמר רבי חייא בר אבא כמה משחטין עושין מצוות לפני הקדוש ברוך הוא. How cleansed do doers of mitzvos, how does it happen so much before Hakadosh Baruch Hu?
שהקדוש ברוך הוא גוזר גזירה וצדיקים מבטלין אותה שנאמר באשר דבר מלך שלטון ומי יאמר לו מה תעשה.
Aibershter says something, who's gonna tell him otherwise?
מיהו האומר להקדוש ברוך הוא מה יעשה. But the person that tells to Hakadosh Baruch Hu what he should do, הלוא שומר מצווה לא ידע דבר רע זה ממחה ידו של הקדוש ברוך הוא עד כאן לשון המדרש. It's almost what he's saying over here is that those that know the secret of what we spoke about right now understand that the Ribbono Shel Olam set up metzius for you to daven over something that supposedly needs to be corrected and fixed. That Hashem set up a metzius of something that is avud, something that looks wrong for one reason and one reason only.
For you to come by and say I don't mekabel this metzius. And Hashem says, well what kind of person are you? Are you the person that enjoyed just finishing benching by yechasreinu or wanted to throw a whole chagiga because you realized you said mezonos, you had a mezonos bar or not? Or were you a person that was ואכלת פסיק ושבעת וברכת. If you're that kind of a person, then you come and you say הרחמן הוא ימלוך עלינו לעולם ועד means you look in a metzius and say it's not good anymore Hashem that Jewish mothers are still freaking out every morning checking the news. Zeh lo tov.
Zeh lo tov. Zeh lo tov that our children have to work so hard to envision what a Mashiachdikke world looks like. We, it needs to be changed. We want to fix it.
But only the person that went through the chitui, the cleansing of the first part of benching is ra'uy to say words like, you know, listen, think about this. You know what kind of azus d'kedusha, I'm gonna say it in English, Merciful One, right, He will give me parnassa be'chavod. It doesn't even sound like you're asking for anything. Even though that's the pshat of the lashon, right?
הרחמן הוא יפרנסנו בכבוד sounds like it's a bakasha or sounds like it's a demand.
I think it sounds like it's a fact. This is a statement. Hashem's going to give us parnassa be'chavod. This is something we need to know and accept.
Our parnassa is gonna come from Hashem and in a kavodike way we don't have to feel like we're. So it's not a request and it's not a statement, it's emuna. Rabbi, it's because you're satiated at the time that you're benching, you're satiated from all the food that Hakadosh Baruch Hu has given you. So therefore you have bitachon, proof positive, proof positive that Hakadosh Baruch Hu has provided for you, so therefore you can end it that way.
Ah, that's beautiful. That's beautiful. We could go through every Harachaman, we're not going to, but you see with every single Harachaman this is like you're going to look at it, you're going to look at it differently this Shabbos bezras Hashem, or if it really got plugged in and you have hamotzi before Shabbos, you know, or you. Why?
כי אני צריך באמת כי למה אתה צריך המוציא?
למה אתה צריך המוציא? They said there's no such thing as a Mezonos.
Ask them for a little piece of tortilla to wash. Right, 'cause that they say is a Hamoitzi. Or 8 to 16 grams. It should just be in our chelek.
It should just be in our chelek that halevai, halevai, halevai that we take advantage of these things, of eis ratzons that are opening up before us all the time, bifrat in benching. I've just seen, and we'll have one more week of doing the, of the benching series, it's just that when you learn something and you have so many people give you feedback saying that this was mamash mashpia on the way that they're living their day-to-day lives, these are eis ratzons. These are eis ratzons of taking advantage of it and the reason we're davka learning it before Shabbos 'cause Shabbos is the zman that two things: we're not rushing anywhere and there's no phone next to our bentcher, or next to wherever we're doing so we could really, really be with it and it's such a geshimak. I want to give us all a bracha to be able to believe that we could all become tzaddikim that can ממש מבטל גזר דינס and change who we are in order for gzar dins to change be'ezrat Hashem, to believe in ourselves, to give each other so much chizuk to keep on going veiter.
Amen. Shkoyach.