Jewish Audio on Chabad.org. This class is presented by Rabbi Leibel Shapiro. Rabbi Leibel Shapiro, a noted talmudic scholar, is the Dean of the Yeshiva Gedolah Rabbinical College of Greater Miami, the Rabbi of Congregation Beis Menachem, and a community leader in Miami Beach, Florida. on the tefillot, the prayers of Shabbos. Really, like I explained last week, what I'm doing is just little tidbits on the different prayers as we go along through the siddur. So that's why it's advisable that you open the siddur and follow along inside the siddur. We are holding now discussing the שמונה עשרה, which I did last week already a little bit. Now we're going to continue to some more details about the שמונה עשרה, which is here in the siddur on page 139. We're only discussing mainly No, Maariv, we're still on the שמונה עשרה of Maariv, of the evening prayers of Friday night Maariv. And we're discussing mainly not those parts of the tefillot of Shabbos that we also say during the week. That's a separate class to discuss the prayers of the week. We're discussing the prayers of Shabbos and, therefore, only those pieces which are specific to Shabbos, and also not all, just those that we'll say something about, and that's how we'll go on with the siddur. The last thing that I explained or at least one of the last things I explained last time was why the three prayers of שמונה עשרה on Shabbos are different. Each one is different, not like the weekdays when we have three times that we daven the שמונה עשרה, מעריב evening prayers, Shacharit the morning, and then Minchah, but they're all the same. We just repeat the same שמונה עשרה. While Shabbos, we don't. And the reason, one of the reasons I mentioned was because there are three types of Shabbos, three levels of Shabbos. One is Shabbos of מעשה בראשית, שבת of the creation of the world. When Hashem created the world, He gave the world Shabbos. On the seventh day, He rested, and that's when He made Shabbos holy. And actually, it says in Chumash Bereishit yet at the time at the point of creation, it says Hashem made Shabbos holy. Then we have the second level or type of Shabbos which is Shabbos of מתן תורה. When Hashem gave us the Torah, He gave us Shabbos, He commanded us to keep Shabbos. So that's Shabbos of מתן תורה. And then we have Shabbos of לעתיד לבוא, of the future. When Mashiach will come, we know it will be completely Shabbos. That's called שבת יום שכולו שבת, a day that's only Shabbos, and that is called מנוחה לחיי העולמים, it's a rest forever, where Hashem will live forever and it's a rest forever. And therefore, we have the three tefilot. And I explained that the first one, Friday night, is parallel is because of the Shabbos of מעשה בראשית, of creation. That's why we say here, אתה קדשת את יום השביעי לשמך, you made holy the Shabbos, seventh day, תכלית מעשה שמים וארץ, this is the goal, the climax of the creation of heaven and earth. And then we even quote pesukim in the Shemoneh Esrei, pesukim that talk about the creation and as Hashem rested on the seventh day. Shabbos morning, we have another Shemoneh Esrei. If you could open to the page of 179, there it starts, and when I say starts, I mean after the introduction of the Shemoneh Esrei, which is in every Shemoneh Esrei, so on page 179, it starts with ישמח משה במתנת חלקו, that Moshe Rabbeinu was happy with his share. And then it says, בעמדו לפניך על הר סיני, when he stood on Har Sinai, and he brought the Torah, and then it says, וכתוב בהם שמירת שבת, and Shabbos is written in the Torah, and then we quote pesukim of the Torah that deal with Shabbos. So that's about the Shabbos of מתן תורה. And then by Mincha, and I think you should hold your fingers here because when it comes to Mincha, we'll go back a little bit to all three Shemoneh Esrei's. By Mincha, we start with אתה אחד ושמך אחד, you are one, your name is one, and the Yidden are one. This refers to the Shabbos the way it's going to be in the future when Mashiach will come because then we it says in the pasuk Hashem will be one and His name will be one. He's always one, but people don't recognize it. Then He will be recognized as one. And that's why here we say, אתה אחד ושמך אחד, you are one and your name is one because this is in reference to the Shabbos as it will be in the future. That's what I explained actually last time. Now to go further, because of this reason of the three different levels of Shabbos, we see another difference in the Shemoneh Esrei of Shabbos. And that is that according to our נוסח, the נוסח of Arizal, the Nusach Chabad, the way we have it in our siddur, when you see on page 140, one of the prayers we say in the Shemoneh Esrei is ישמחו במלכותך שומרי שבת. Let those that keep Shabbos be happy with your kingdom, and the end of that paragraph is זכר למעשה בראשית. This is a remembrance for the creation of the world. The same paragraph is said Shabbos morning. Look on page 180, we find the same paragraph. That's why I said you should hold your finger. So, on page 180, we say ישמחו במלכותך שומרי שבת, we talk about the same idea, but if you notice, the end of the paragraph does not have the same three words as we have at Friday night, which is זכר למעשה בראשית. Mincha, we don't say that paragraph at all. Musaf, we do say that paragraph, and there we do say זכר למעשה בראשית. And the question is: why? And let me explain it. It's all based on what I said before: that Friday night prayer is for שבת כנגד, which is because of the creation of the world. And therefore, Friday night, we add the words זכר למעשה בראשית, this is a remembrance of the creation of the world. מעשה בראשית means the creation of the world. Shabbos morning, being that that prayer is כנגד the Shabbos of מתן תורה, so this is not a zecher for the creation of the world. The Shabbos that we were commanded when the Torah was given is זכר ליציאת מצרים. That's to remind us when the Jews left Mitzrayim. But that is not to remember מעשה בראשית, not because of the remembrance of the creation of the world. It's also there, but that is not the main point. And therefore, Shabbos morning we say we don't say the words זכר למעשה בראשית. To Mincha, we don't say ישמחו במלכותך, we don't say that paragraph at all, because that is כנגד the Shabbos that's going to be in the future, and that's a different category altogether. So this is concerning this part of Shemoneh Esrei. Then we go on further. After Shemoneh Esrei, if you misht to page 142, we say after after Shemoneh Esrei ויכולו, the same pesukim that we said during Shemoneh Esrei. In the Shemoneh Esrei we included all these pesukim, here we say it again. The meaning of these pesukim is that Hashem finished creating the heaven and the earth and everything else, and on Shabbos He rested, and Hashem blessed the Shabbos, made it holy, etc., etc. The reason we say this again, and the reason we say it while we stand, because this is testimony. A Jew is supposed to give testimony that he really believes that Hashem created heaven and earth. When you give testimony in a court of law, you have to stand. In original din, nowadays we don't stand, it's said, because nowadays it's not formal, etc., etc., but the original din, when the two witnesses would come to Beit Din, to the court, and testify, they would have to stand. Actually, there's a pasuk that says ועמדו שני האנשים לפני אלוקים, let the two men, meaning the two witnesses, stand in front of Hashem, they would have to stand. So therefore we say this and we stand, because this is our testimony that Hashem created heaven and earth. There is even a custom by some people, not everybody, that if you were late when the minyan said this, let's say you daven שמונה עשרה and it took you longer, and the minyan had said this ויכולו already, and you're behind, and when you finished Shemoneh Esrei they're already past, and you're going to say this ויכולו, there's a custom by some that they ask somebody else to join them. They should say it together, because when you say this you should always have two people, because you're witnesses, so you have to have two people to testify. Actually, this is not necessarily the custom of Chabad, but this is a custom by some people for the same reason. There is another reason why we say why the reason why we say ויכולו twice. We said it in Shemoneh Esrei, why we say it again? So one of the reasons according to Kabbalah is because there are 35 words in ויכולו. Twice 35 makes 70. And it says in Kabbalah that there is a level which is called the 70 crowns that come on Shabbos. And that's a very high level of Godliness that we will not discuss now, and in order to have a connection to these 70 levels, we want to say a special prayer for Shabbos which has 70 words. So we say this twice. Then there's another reason, not for saying it twice, but the idea that ויכולו has 35 words. And 35 also has a kabbalistic significance. It says that there are ל״ב נתיבות חכמה, there are 32 paths of wisdom. And these 32 paths to wisdom are the paths through which the wisdom of Hashem comes down into the world. So, you have 32. Plus, it says that there are three מדרגות, three levels, in this godly, spiritual level called חקל תפוחין. And when you add the 32 with these three, you come out to 35. Now, חקל תפוחין is one is another name for one of the ספירות. חקל תפוחין mean really means a nurture of apples, but as everything in Kabbalah, they use physical terms meaning spiritual concepts. This is, in other words, for ספירת המלכות. We know that in אצילות, which is high level of אצילות, we have different levels. Basically, it's divided into two. We're not even talking about the part of אצילות which is the מוחין, which is the intellect of אצילות, which is called the intellect of God. But even in the other, the emotions, which have seven, because we know there are three intellect: חכמה בינה דעת, and then you have the other seven. The seven themselves are divided into two parts. מלכות, which is the lowest, is called is a ספירה of it's called sometimes חקל תפוחין. And then we have the other six, they are called זעיר אנפין, small faces, whatever reason. We're not going This is not a lesson on these ענינים, but I'm just bringing it out. So, חקל תפוחין is a level of מלכות, and it says in the Kabbalah that there are three levels within מלכות itself. So, when you have the 32 paths of wisdom coming down all the way to חקל תפוחין which has three מדרגות, so together you come up with 35. And therefore, when Shabbos starts, right after we finish with Shemoneh Esrei, we say this 35 words connected to Shabbos in order to bring down the ל״ב, the 32 paths of Chochmah together with the חקל תפוחין.

There's one more thing in the שמונה עשרה that I didn't mention, and let's go back to that for a second. There is one part of the שמונה עשרה which we say at every one of the three, same prayer. Let's look at page 140, and that is the main prayer of the שמונה עשרה, and that is אלקינו ואלקי אבותינו we say, God, the God of our fathers, accept our rest, make us holy with your mitzvot, and we go on and on. Then we finish off by saying that השם gave us with love and will your holy שבת, וינוחו בה and in her will rest כל ישראל, all the אידן, מקדשי שמך that make your name holy. ברוך אתה השם, מקדש השבת, blessed are you Hashem who makes holy the Shabbos. That's this paragraph. This paragraph is said by Maariv Friday night, it's said Shabbos morning to Shacharit, and it's said to Minchah. There is a difference in one in two words. Again, according to our nusach, according to נוסח Ari, there is a difference in one in two words, actually. When it says here והנחילנו השם אלקינו באהבה וברצון, that השם made us inherit with love and with will שבת קדשך, your holy Shabbos, so Friday night we say your holy Shabbos. Shabbos morning, we say your holy Shabbos. Shabbos to Minchah, we say your holy Shabbatot, we say plural, you inherited made us inherit with love and will שבתות קדשך, your holy שבתים, your holy Shabboss. And then we continue, וינוחו בה. Here there is a difference between Friday night, Shabbos morning, and Shabbos to Minchah. Friday night we say וינוחו בה, and they will rest in her. Shabbos morning, if you look at the שמונה עשרה of Shabbos morning you'll see we say וינוחו בו, we will rest in him. That's on page 180, וינוחו בו. And when you go to Minchah, since in Minchah we say Shabbatot, your Shabbatot plural, we say וינוחו בם, and they will rest in them. What is the reason for this change, that Friday night we say we can refer to Shabbos as she, Shabbos morning we refer to Shabbos as he? You just to give the men and women equal. No, that's not the reason. And שבת דמנחה we say them. Reason is, let's look at something else, and this is a kabbalistic reason, pure Kabbalah. I hate to to just jump back and forth in this siddur, but I like to do it. Look at page 146. There we talk about the meal of Shabbos. We have three meals. We have the meal of Friday night, the meal of Shabbos morning, and the meal of Shalosh Se'udot, which is the third meal. If you look at page 146, it says in big words: דא היא סעודתא דחקל תפוחין קדישין. This is the meal of חקל תפוחין קדישין. And as I said before, חקל תפוחין is another name for the ספירה called מלכות. Then in the small words, we say again: אתקינו סעודתא דמהימנותא שלמתא חדוותא, then we say סעודתא דמלכא, yeah, דא היא סעודתא דחקל תפוחין קדישין. We say this is the meal of חקל תפוחין, and then we add: וזעיר אנפין ועתיקא קדישא אתיין לסעדא בהדה, that the other two levels, which is זעיר אנפין and עתיקא קדישא, come along with it. So basically what we're saying Friday night is that the meal of Friday night is connected to חקל תפוחין קדישין, there are other two guests, kabbalistic guests, which are called זעיר אנפין and עתיקא קדישא. Shabbos morning, when you look at the meal, which is page 202, we say: דא היא סעודתא דעתיקא קדישא. This is the meal of עתיקא קדישא. And in the small words we say here, higher than that, we say דא היא סעודתא דעתיקא קדישא, this is the meal of עתיקא קדישא, וחקל תפוחין קדישין וזעיר אנפין אתיין לסעדא בהדה, and חקל תפוחין קדישין and זעיר אנפין come along with it. When you look to the meal of Shalosh Se'udot, which here is in page 210, we say, it says in the small words: אתקינו סעודתא, then we say: דא היא סעודתא דזעיר אנפין. This is the meal of זעיר אנפין, and עתיקא קדישא וחקל תפוחין קדישין come along with it. So basically what we're saying here is that the three meals of Shabbos are kabbalistically connected to different spiritual levels of the higher spiritual worlds, basically the world of אצילות. And the three levels are: Friday night is the meal connected the meal is connected to חקל תפוחין, Shabbos morning the meal is connected to עתיקא קדישא, and Shalosh Se'udot it's connected to זעיר אנפין. Now, זעיר אנפין, I already mentioned before, is parts is the six ספירות of אצילות, which are higher than the seventh, which is מלכות. זעיר אנפין are the six, מלכות is the lowest. עתיקא קדישא is a level which is higher than both. That's a level of כתר, anybody who touched any words of Kabbalah will have come across the level of כתר, or if you use the modern Hebrew, כתר, which is higher than אצילות, which is the crown. And in the crown itself we have two levels: the lower level which is called אריך אנפין, and the higher level which is called עתיקא קדישא. And not to go into these because we will never finish, because each each word could take a lesson for itself, that's why I'm not going into it. But these are the three levels. Now, חקל תפוחין, being that that's the sefirah of מלכות, that is feminine. Learn Kabbalah, זעיר אנפין, which in short, ז\"א is always referred to when you talk about as ז\"א, but it's really abbreviation of זעיר אנפין, that is referred to as the male, מלכות, חקל תפוחין is referred to as the female, and Kabbalah discusses this at length, why this is similar to a male, this is similar to a female. עתיקא קדישא, which is the level beyond both, that is the source of both. That is the source of זעיר אנפין together with חקל תפוחין קדישין. And now let's look back why there is a difference in the Shmoneh Esrei. Friday night and Shabbos morning we use the singular for Shabbos. To Mincha we use the plural. Why? Because זעיר אנפין has six sefirot, so זעיר אנפין is plural. And since שלש סעודות, מנחה time, is the time in connection to זעיר אנפין, that's why we say Shabbosos, like plural. While ז\"א, that's ז\"א, I mean, that's the level of ז\"א, sorry, ז\"א, right, so זעיר אנפין is plural, of six, while חקל תפוחין is one, and עתיקא קדישא is one. So the meal of Friday night and the meal of Shabbos morning, which are at night חקל תפוחין and the morning it's עתיקא קדישא, therefore we say Shabbos, singular. Being that Friday night is connected to חקל תפוחין, which is מלכות, which is feminine, that's why we say בה, וינוחו בה, they will rest in it, they refer to Shabbos in feminine. While Shabbos morning, which is connected to זעיר אנפין, which is the male part, עתיקא קדישא, sorry, עתיקא קדישא, which is also male, but the singular, so there we say בו, in him, because this is not feminine. Now, to Mincha, which is זעיר אנפין, we say בהם, in them, because this is already a level which includes many. And this is connected to the Shemoneh Esrei and connected to the meal. Now let's go further here. After, let's go back. We said ויכולו. After ויכולו, we come to this other part, ברוך אתה מגן אבות. This is already a halachic reason why we say this. This is basically like a repetition of the Shemoneh Esrei, but it's a short repetition. This is taking the whole Shemoneh Esrei that we said before, that each individual said, and the חזן פאר'ן עמוד, that stands פאר'ן עמוד, repeats it, but in a short version. We know that at night we don't usually repeat—not usually, we never do. Only Shacharit and Mincha, when there is a minyan, the chazan repeats the whole Shemoneh Esrei over again. At night we don't. So really we don't need to do this at night, but the chachamim said, because of certain reasons that people might come late, whatever, to keep the people in shul longer, they said, \"Let's repeat the Shemoneh Esrei.\" But they didn't want to repeat it completely, so they said to repeat it a little bit.

Then let's move along, let's keep along and go to שלום עליכם. We come home Friday night, and we say שלום עליכם to the malachim, שלום עליכם מלאכי השרת, this is page 144, because the Gemara says that when a person comes home Friday night from shul, there are always two malachim that come to greet him, two angels, one good angel and one bad angel. And when they come into a Jewish home Friday night, if they see that the candles are lit, and the challah is there, and they're going to make Kiddush, and they're going to have a real Jewish Friday night Shabbos meal, then the malach, the good malach, the good angel, gives a bracha, and he says, \"I bless you that next Shabbos should be the same.\" And the bad malach is forced to answer, \"Amen.\" On the other hand, if they come home and they see a home that there are no candles, and there is no challah, and there is no Kiddush going to be made, and I don't know what they're doing, watching television or whatever it is, the bad malach gives a curse, and he says, \"Next week should be the same.\" And the good malach is forced to answer, \"Amen.\" Now, we hope that in our home the malach comes and he's happy with what he sees. So we say, \"שלום עליכם. שלום עליכם מלאכי השרת, שלום עליכם to you, angels, angels of God, etc., etc.\" And then we welcome them, בואכם לשלום, \"Come to us.\" We say it three times. Then we say, \"ברכוני לשלום, bless us for peace,\" because we expect a good blessing. And then we say, \"צאתכם לשלום,\" then you say, \"You should leave, leave in peace.\" There are some people who don't have the custom of saying צאתכם לשלום. They say, \"Why send the malachim away?\" Right? Why tell them to go? They just came, you're telling them to leave? But we don't mean that they should leave now. What we mean is that when you do leave, leave in peace. Then we say Eshet Chayil. Now, there are some people who think that Eshet Chayil is said, and many people sing it, in honor of the wife. But let them think so, but that's not true. That's not true. We don't say it for that reason. Eshet Chayil refers to the Shechinah. The Shechinah is a lot of times referred to as feminine, and that's connected to מלכות, as I said before, but we'll not go into that. And Friday night, the Shechinah comes and rests in every Jewish home. And because the Shechinah is here, that's why we say this Eshet Chayil. Yeah, what do you mean? Oh, it said, no, in Kabbalah it explains everything, how this fits, every word fits the Shechinah, and this is the Shechinah, for the Shechinah coming down. There are 22 pesukim in Eshet Chayil. And it says, why 22 pesukim? Because there are 22 צינורות, which are like pipes of השפעה, of good influence, that comes down from the Shechinah on Shabbos. The reason for 22 is understood. There is something else that we have 22. There are 22 letters in the אלף בית. And these letters of the אלף בית are the source or the צינורות, the vessels through which the השפעה comes. And since Friday night, the beginning of Shabbos, and the השפעה comes through our making Kiddush and having the meal, that's why we say this, which has 22 pesukim. That's why we say Eshet Chayil. And every one starts with a different letter of the אלף בית, right. אלף, the second is בית, exactly, because these are the 22 letters of the Torah, which are the 22 צינורות where we get this from. After we say Eshet Chayil, then we're ready to make Kiddush. Now we have the The other part, we say דא היא סעודתא דחקל תפוחין that we said before, then we come to the real Kiddush. The Kiddush starts with יום הששי ויכלו השמים. If you notice, we pour wine before we say מזמור לדוד, right? No, we don't pick it up. Right, right. We pour the wine. יום הששי ויכלו השמים, if you notice, the first four letters is י-ק-ו-ק, Hashem's name. יום הששי ויכלו השמים, י-ק-ו-ק. That's why, one of the reasons why we start with יום הששי, even though יום הששי is the middle of a pasuk. We should start really from ויכלו. יום הששי is the end of the previous verse. This is not the beginning of a verse, the beginning of the verse is ויכלו. We start with יום הששי because of this, to in order to start off with י-ק-ו-ק, with Hashem's name. And then we repeat the same ויכלו that we already said twice. We said one in the Shemoneh Esrei, one we said right after the Shemoneh Esrei, but here we repeat it again for because when we make Kiddush, we many times are motzi other people. So just in case some people did not say it or hear it yet, they should also be able to hear it. And then we say the Kiddush. Now, I want to explain a little bit about Kiddush. The mitzvah of making Kiddush is a mitzvah mide'oraita, it's a mitzvah from the Torah. Now, we know there are certain mitzvot that we do are from the Torah, certain mitzvot are miderabbanan, that the Chachamim established. Making Kiddush, essentially, is a mitzvah from the Torah. Nevertheless, the way we make the Kiddush, it is miderabbanan, derabbanan established. Now, I'll explain what it means. Where do we take this mitzvah of making Kiddush? Because the pasuk says, זכור את יום השבת לקדשו, you shall remember the Shabbos to make it holy. What's the meaning of remember the Shabbos? It means you have to remember it with words. So the Torah says you must remember Shabbos by saying words. But if you would just want to fulfill the mitzvah the way it's from the Torah, there is no limit or anything that you have to say, you could say any words you want. All you would say, you would say, well, now is Shabbos and thank you Hashem for giving in English, you fulfilled the mitzvah. The Chachamim came and they said, first of all, we want you to make Kiddush, to say these words, over a cup of wine. Secondly, we established a certain expression, a certain nusach of what exactly we want you to say, and you can't say it with your own words. So when we take that cup of wine and we say this Kiddush, we do fulfill the mitzvah of the Torah, but the specifics are a mitzvah miderabbanan, derabbanan made it. And this is a mitzvah that applies to men and women, even though we know a rule that any mitzvah which has a time limit, women are exempt. Now this has a time limit, it's only Friday night that you make this Kiddush, you don't make it every day. Nevertheless, this is an exception to the rule, and the women are obligated to make Kiddush.

Okay, let's now move on a little bit. We'll go further, we'll go we'll start with we'll go to Shacharit now. In Shacharit we have we start with Hodu, this is like every other day, but then here we have a whole bunch of paragraphs that they add. Let's look at page 150. From למנצח מזמור לדוד all the way till page 158 which is Baruch She'amar, are all parts that we don't say during the week. And this is all added as a special preparation for the prayer of Shabbos. Since Shabbos we have to have more kavanah, we have to daven better, and the real prayer starts from Baruch She'amar. Baruch She'amar on page 150 when we say we thank Hashem that said and created the world, from here really starts the פסוקי דזמרה, because this is a berachah. From here we start. In order to be properly prepared to the time when we start Baruch She'amar, the Chachamim put in more. There are some נוסחאות that say those extra parts after Baruch She'amar, but that's those that say Hodu also after Baruch She'amar, so they have a different system. But by us that we say Hodu before, so all these special paragraphs are also said before in order to prepare us to be able to start the real davenen with proper kavanah. Now, let's just stop for a moment on page 156. We have הודו להשם כי טוב כי לעולם חסדו. This is called that chapter of Tehillim, you see כי לעולם חסדו, כי לעולם חסדו, is called Hallel. Just like we know that we say Hallel on Rosh Chodesh, this is called Hallel. And the truth is, this is called Hallel HaGadol, the big Hallel. Even though the Hallel that we say on Rosh Chodesh is much longer, we'll see tomorrow morning we say Hallel, tomorrow is Rosh Chodesh, it's much longer. This is short, this is one paragraph. This is called the Hallel HaGadol, the big Hallel. Why? Because there are 26 lines to this Hallel, to this praise of Hashem. Hallel means praise. 26 is the gematria of יו״ד ק״א וא״ו ק״א, Shem Havayah, the name of Hashem. The name of Hashem is referred to as big. There's a pasuk: גדול הוי״ה ומהולל מאד. הוי״ה is great, it's big. So this that has 26 times כי לעולם חסדו is called the big one. Not big physically, not big in quantity, in size, it's big in quality, because we talk about כי לעולם חסדו, about Hashem's great kindness which is connected to שם הוי״ה, and therefore this is called the big one. Then we continue to האדרת והאמונה. האדרת והאמונה לחי עולמים, and this goes according to the alef bet, and we give praise to Hashem and we say, לחי עולמים, all this belongs to the One that lives forever. There are 87... 88 words in האדרת והאמונה, 88 words. There are 87 letters in Baruch She'amar... I mean words, not letters, words in Baruch She'amar. There are 87 words in Baruch She'amar. The remez, the hint for 87, there's a pasuk: ראשו כתם פז. The word פ״ז, פ״ז, 18 karat gold or the special gold is called paz. And this refers to, that's why Baruch She'amar, one of the remezim in Baruch She'amar is 87 words, because this is like this special gold. And as a preparation to these 87 words, we say האדרת והאמונה, which has 88 letters, so it's really 87 plus one extra. As we always know, one, a lot of times we have one extra for the kollel, whatever. Sometimes you say one extra for good luck or whatever people say, but it's this idea of 87. There is something else that has to do with 87. The name of Hashem, אלקים. The gematria of אלקים: אל״ף, למ״ד, ה״א, יו״ד, מ״ם. אל״ף is one, למ״ד is 30, that's 31. ה״א is five, that's 36. יו״ד is 10, is 46. And מ״ם is 40, is 86. And then we count the word itself as one, many times, is 87. So this is also a hint. So we say האדרת והאמונה as a preparation to the 87 words of Baruch She'amar. It also says that this האדרת והאמונה is connected to the time of Mashiach, which is going to be the complete Shabbos, because the time of Mashiach is called יום שכולו שבת ומנוחה לחיי העולמים, it's the day that's complete Shabbos and rest לחיי העולמים, the same words that we say here, לחי עולמים. לחי עולמים means for the One that lives forever, so this is something that is connected to the Shabbos that will come, that's why Shabbos morning before ברוך שאמר we say it. And it says in other places that this האדרת והאמונה is a shir, it's a song that the malachim say, that the angels say. Imagine, so this is a very, very special song, and that's what we say right before we start the ברוך שאמר. From ברוך שאמר, basically it's the same as the weekdays, except the first two paragraphs, which is מזמור שיר ליום השבת and ה׳ מלך. But that I explained last time that we say this Friday night also, so we say it again Shabbos morning for the same reasons. מזמור שיר ליום השבת is 158 right after ברוך שאמר. It's מזמור שיר ליום השבת, it's the song for Shabbos. ה׳ מלך גאות לבש is when ערב שבת, Friday, that's when Adam HaRishon made the whole world recognize the kingship of Hashem, that's why we say ה׳ מלך גאות לבש. But then all this goes along till we come to נשמת. נשמת is already a special prayer that we only say on Shabbos. It is on page 165. We say this on Shabbos after we say the shirah, the song that the Yidden sang at the time of קריעת ים סוף when they crossed the sea, which is אז ישיר, and we say this every day. After that we say נשמת כל חי תברך, that the soul of every living thing will thank Hashem, and this is great prayer of thanks to Hashem. How much time do we have? Plenty of time, it's 20 after. So we thank Hashem for all the great things that He did us, and the reason we thank Hashem on Shabbos more than any other day of the week, because on Shabbos we thank Him for the whole past week. Just like we learned last time that Friday before we start Minchah we say הודו לה׳, the Baal Shem Tov established to say הודו לה׳, which includes all the things, all the different situations a person is in that he has to thank Hashem for. And we do that right before Shabbos because the whole week we go through those situations, and when comes Shabbos we have to thank. So here, too, we thank Hashem for all the different great things that Hashem gave to us. But because we added this long prayer here, which by the way this was written, this prayer here was written by one of the great chachamim that lived about 2,000 years ago, his name was Shimon ben Shatach, and he even hinted his name backwards. שוכן עד is the ש, and I believe which one is it? There's a מ, a whole bunch of מ's here, but one מ is, his is מ, then there's ע, and the נ that starts with Nishmat. Anyway, Shimon ben Shatach made this. After we have all this long prayer, we come to Yishtabach. But if you notice, on page 169, Yishtabach starts with an extra word, different than any other day of the week. We start ובכן ישתבח. ובכן ישתבח means, and therefore we will praise Hashem. But throughout the week we don't say ובכן, and therefore we praise Hashem, we just start Yishtabach. And the answer is very simple, because the main thanking of Hashem that we do here is because of his miracles that he performed by קריעת ים סוף, by the crossing of the Red Sea. And therefore, during the week, when right after אז ישיר, when we speak about the crossing of the sea, we say Yishtabach automatically, we don't have to say, and therefore. We say the song that they said then, and then we say Yishtabach. But on Shabbos, being that in the middle we interrupted with this long prayer, we want to go back and say, and therefore, it's like now we'll go back to what we started, therefore we will praise Hashem. But there is another, there is a kabbalistic reason why we add the word ובכן. Because the word ובכן, the word בכן, not ובכן means and בכן, the word בכן is the gematria 72. ב is 2, כ is 20, and ן is 50, is 72. There is a special significance in the number 72. It's one of the names of Hashem. We know that Hashem's name is י-ק-ו-ק, which is 26, but then those four letters of י-ק-ו-ק can be written in different forms and turn out to be one of four different names. One, it could be a name of 45, could be a name of 52, could be a name of 63, and could be a name of 72. And these four names in Kabbalah are called שם מ״ה, מ-ה is מ״ה, ב״ן, ב-ן, ס״ג, ס-ג 63, and ע״ב, ע-ב which is 72. They are results of how you write the מילוי of שם הויה. When you write שם הויה, י-ק-ו-ק, there is what we call a מילוי, a filling. Every letter has a filling. For instance, the א. Let's use an א as an example. א is an א. What's the filling of א? ל-פ. Because if you want to write out the word א, not only the letter, the word א, you would write א, ל, פ. If you look in the siddur, on the first page of the אלף בית, actually the very very first page, it has a chart of the אלף בית, and on top it has a title, and it says what it is. So it says on top, אלף בית. So the א is written א-ל-פ, the ב is ב-י-ת. So the א is the letter and the ל-פ is the filling. ב, the ב is the letter, the י-ת is the filling. Every letter has a milui, has a filling. י, how would you write י? י-ו-ד. So the ו-ד is the filling. When you would write out י-ק-ו-ק with its filling: י, י-ו-ד; ה, ה-א; ו, ו-א-ו; and again ה. There are different ways how to write it. Because see, י, there is only one way to write, י-ו-ד. ה, you could write ה-א, you could write ה-ה, you could write ה-י. ו, even ו, there is a way of writing ו-א-ו, or you write ו-ו. Anyway, there are different ways, and we're not going to go through every detail, but different ways of filling the letters of י-ק-ו-ק will reach different numbers. So one way will reach 45. Without the filling it's 26. With the filling it's 45, or 52, or 63, or 72. 72 has a special significance, in connection to Shabbos, in connection to קריעת ים סוף again, not to get into it. And therefore, on Shabbos we start off with ובכן, because this ב-כ-ן is 72, and we want to express that we are now connecting to 72. Then from there we go to ברכו, and we say ברוך, יוצר אור, page 170. Now during the week, right after the first blessing here, ובורא את הכל, you right away go to תתברך. Here we have הכל יודוך, קל אדון, we add different parts. Now to add these different parts. This is from the Zohar. This goes back all the way to the time of the Zohar, which is, again, 2,000 years ago. Now let me just give you a few tidbits, small things, just point here, point there, concerning this part. You see, from הכל יודוך, do you have the siddur, 170? הכל יודוך, this paragraph, till כלא דא, just the first paragraph, from הכל יודוך till כלא דא, has 113 letters. Words, I always get confused with letters, words. And there's a special significance to this 113. We know there's a special concept of a 100 berachot, a 100 blessings, that a person should try to make a 100 blessings every day. And if a person daven's three times a day and washes for two meals, and then it'll come out that he has a 100 blessings, because every time you daven, you have a very much, big amount of of blessings. So there is a concept of a 100 blessings. It says it's very important to make these 100 blessings. It says that when did it start? From David HaMelech. At one time David HaMelech, there was, people died and there was a plague, so he established a 100 blessings a day, so we should not have, God forbid, this plague. But anyway, there's a special concept of a 100 blessings. So you have a 100 blessings, and then there's a significance in the number 13, besides 13 being bar mitzvah, and besides 13 being the gematria, the numerical value of a very, very important word in the Jewish religion, which is the word echad, the most famous verse of the whole תורה, שמע ישראל השם אלקינו השם אחד, one, and one, echad, is the gematria 13, so 13 has a special significance, not like lehavdil the goyim think 13 is an unlucky number, 13 is a very, very special number. Besides that, also, there is a concept of 13 beritot. It says that Hashem wrote in the Torah 13 times the word berit, which is a covenant that He made with the Jews. So there are 13 covenants that Hashem made with the Jews. So if you combine the 13 berachot that we bless Hashem with the 13 covenants Hashem gave to us, together you come out with a 113. And הכל יודוך till the end of the paragraph has 113 words to signify this 113. Then let's go into some details. Now I think that we're getting we're going to get nitty-gritty here. In this הכל יודוך, look at the fourth line, from ובוקע חלוני רקיע till the next line שבתה, which means, I don't have the English translation, my siddur doesn't have the English translation, which means that He apertures of heaven causes, I don't even know what that word means, aperture is opening, oh apertures of the sky to unclose, brings forth the sun from its place and the moon from its abode. These words in Hebrew, just these words from ובוקע till שבתה have nine words. And if it's nine, it has a special significance. There were nine special tzadikim, which are Adam HaRishon, Noach, Avraham, Yitzchak, Yaakov, Moshe, Aharon, David, and Shlomo. And these are great tzadikim that we could refer to as when God opened the heaven, He gave us these tzadikim, that's why there are nine words here. There are nine names for angels, different levels of, nine, and that's why we have these nine words here when he opened the gates. We know that when the angels praise Hashem, there is a 10th level of angels, but that's the bottom one, but typically there's nine, then when the angels praise Hashem, what do they say? קדוש קדוש קדוש השם צבאות מלא כל הארץ כבודו. There are nine words. So to to have the nine, the ר- the remez, the hint to these nine, we have the nine here. Then let's go further. From the next words, ומאיר, till the מדת הרחמים. Let's see in the English: gives light to the whole to the whole world and to its inhabitants which He has created with the attribute of mercy. Here you have seven words. And we're talking about giving light to the whole world and the inhabitants, so here we have seven because there are seven days of the week, and the world is made up of time, and time is seven, therefore we have seven words here. Plus, we're talking about the times of the world, of the earth, there are seven special times in the year, seven special holidays, which are Pesach, Shavuos, Rosh Hashanah Yom Kippur, Sukkos, and Shmini Atzeres, and Purim. Those are the special Yom Tovim. From the next word, המאיר, till, from המאיר till בראשית, till מעשה בראשית, counting the ones we just said now, together with the next one, together we have 12 words. And it says this is, when we say here that Hashem shines to the earth and he renews, let's see the English: In his goodness renews each day continuously the work of the creation. Now, the creation is controlled by the constellations in heaven. There are 12 מזלות it says, there are 12 constellations. That's why there are 12 words here. Then let's go, let's skip a little bit. It's getting, oh it's getting late already. Okay, we'll, let's see. Could you go over the 12 words again? Well, you have the 12 words right here. Count them: המאיר לארץ ולדרים עליה ברחמים ובטובו מחדש בכל יום תמיד מעשה בראשית. So there are 12 words. Then let's just, maybe just skip over, over the Shemoneh Esrei, and let's just go, right after that we have ויהי בנסוע הארון. Before that we have אתה הראת. Page 180... Page, I'm 183, just for another two, three minutes. אתה הראת, the three pesukim of אתה הראת are all pesukim that deal with the giving of the Torah. That's why before we take the Torah out of the Aron, we say these pesukim. When the Torah is taken out of the Aron, and, this, I'm now on page 185, there are three pesukim, whoever comes to shul knows, there are three verses that the chazan says out loud and everyone repeats it: שמע ישראל, אחד אלוקינו, and גדלו. Each one of these has six, six words. Because the Torah is made up of six. There are six parts to the Mishnah. The תורה שבעל פה has six. The reason we have three pesukim is because we have three avos, one thing; another place it says because we have three meals on Shabbos; another place it says because we have three kedushot: קדוש, קדוש, קדוש. And each one of these has six, six words. גדלו, the, the last one, the third one, has 26 letters, which is כנגד the שם הויה. And it says גדלו להויה, גדלו להשם, and הויה we said before is called גדול, is called big. That's why we have the גדלו here.