Continuation to last week's, and we all know what that is, the discussion on the tefilot, the prayers of Shabbos. And 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 can open the siddur and follow along inside the siddur. We are holding now discussing the Shemoneh Esrei, which I did last week already a little bit. Now we're going to continue to some more details about the Shemoneh Esrei, which is here in the siddur on page 139. We're only discussing mainly, no, Maariv, we're still by the Shemoneh Esrei of Maariv of the evening prayers of Friday night, Maariv. And we're discussing mainly not those parts of the tefilot 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, you know, 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 Shemoneh Esrei on Shabbos are different. Each one is different. Not like the weekdays when we have three times that we daven the Shemoneh Esrei: Maariv, evening prayers, Shacharit, the morning, and then Mincha, but they're all the same. You just repeat the same Shemoneh Esrei, 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, Shabbos 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 Bereishis 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 Matan Torah. When Hashem gave us the Torah, He gave us Shabbos, He commanded us to keep Shabbos. So that's Shabbos of Matan Torah. 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 עולמים, it's a rest forever, for Hashem Who lives 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 comes to Mincha, we'll go back a little bit to all three Shemoneh Esrei, 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, 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 Ari, the נוסח Chabad, the way we have it in our siddur, when you see on page 140, one of the prayers we say in the שמונה עשרה, 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 it Friday night, which is זכר למעשה בראשית. Mincha, we don't say that paragraph at all. Mussaf, 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 זכר 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 שמונה עשרה. Then we go on further: after שמונה עשרה, if you Mish to page 142, we say after after שמונה עשרה, ויכולו. The same pesukim that we said during שמונה עשרה. In the שמונה עשרה, 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 says, because nowadays it's not so formal, etc., etc., but original din, when the two witnesses would come to בית דין, to the court, and testify, they would have to stand. Actually, there is 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 Shemoneh Esrei 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 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 thirty-five words in ויכולו. Twice thirty-five makes seventy. And it says in Kabbalah that there is a level which is called the seventy 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 seventy levels, we want to say a special prayer for Shabbos which has seventy words. So we say this twice. Then there's another reason, not for saying it twice, but the idea that ויכולו has thirty-five words, and thirty- 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 with 35. Now, חקל תפוחין is what is another name for one of the ספירות. חקל תפוחין really means an orchard of apples. But as everything in Kabbalah, they use physical terms meaning spiritual concepts. This is another word for ספירת המלכות. We know that in אצילות, which is the 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 intellects, 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 the ספירה of is 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 in 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 the Shemoneh Esrei, we say this 35 words connected to Shabbos in order to bring down the ל״ב, the 32 paths of חכמה, together with the חקל תפוחין.

There's one more thing in the Shemoneh Esrei that I didn't mention, and let's go back to that for a second. There is one part of the Shemoneh Esrei 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 Shemoneh Esrei, and that is אלוקינו ואלוקי 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 Hashem gave us with love and will Your holy שבת, וינוחו בה, and in her, will rest כל ישראל, all the יידן, 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 Mincha. There is a difference in one in two words. Again, according to our nusach, according to Nusach HaAri, there is a difference in one in two words actually. When it says here, והנחילנו השם אלוקינו באהבה וברצון, that Hashem 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 Mincha we say Your holy שבתות, we say plural, You inherited made us inherit with love and will שבתות קדשך, Your holy שבתים, Your holy Shabbos'es. And then we continue וינוחו בה. Here there is a difference between Friday night, Shabbos morning, and Shabbos to Mincha. Friday night we say וינוחו בה, and they will rest in her. Shabbos morning, if you look at the Shemoneh Esrei 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 Mincha, since in Mincha we say שבתות Your Shabbos'es 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, just to give men and women equal, no, that's not the reason, and Shabbos to Mincha we say them. The reason is, let's look at something else. This is a Kabbalistic reason, pure Kabbalah. I hate to jump back and forth to the 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 Seudos, 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 sefirah called מלכות. Then in the small words, we say again: אתקינו סעודתא דמהימנותא שלמתא חדוותא דמלכא, then we say: סעודתא דמלכא דא, 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 Seudos, 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 world, 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 Friday night it's connected to זעיר אנפין. Now, זעיר אנפין I already mentioned before is part is the six sefirot 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. And you would never 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 ספירה of מלכות, that is feminine. You learn Kabbalah, זעיר אנפין, which in short ז' א' you always refer to when you talk about as ז\"א, but it's really abbreviation of זעיר אנפין, that is referred to as the male, מלכות, עתיקא חקל תפוחין is referred to as a female, and Kabbalah discusses this at length why this is similar to a male, this is similar to a female. עתיקא קדישא, which is a 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 Shemoneh Esrei. Friday night and Shabbos morning we use the singular for Shabbos. To Mincha we use the plural. Why? Because זעיר אנפין has six ספירות. So, זעיר אנפין is plural. And since שלש סעודות, מנחה time, is the time in connection to זעיר אנפין, that's why we say שבתות, it's plural. While ז\"א, that's ז\"א, I mean that's level of ז\"א, sorry, ז\"א, זעיר I'm right, ז\"א זעיר אנפין is plural, it's 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 it is not feminine. Now, to Mincha, which is זעיר אנפין, we say בם, 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 Vayechulu, after Vayechulu we come to this other part, ברוך אתה... Magen Avot, this is already a halachic reason why we say this. This is basically like the 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 for the 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 חזן 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 חכמים 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 skip along and go to Shalom Aleichem. We come home Friday night, and we say shalom aleichem to the מלאכים, 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 מלאכים 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 מלאך, the good מלאך, the good angel, gives a berachah, and he says, \"I bless you that next Shabbos should be the same.\" And the bad מלאך is forced to answer, \"Amen.\" On the other hand, if they come home and they see a home that there is no, 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 מלאך gives a curse, and he says, \"Next week should be the same.\" And the good מלאך is forced to answer, \"Amen.\" Now, we hope that in our home the מלאך 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 three times. Then we say, \"ברכוני לשלום, bless us to peace, because we expect his 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? Why tell them to go? They just came, you're already 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 Eishes Chayil. Now, there are some people who think that Eishes Chayil is said, and many people sing it, in honor of the wife. Now, let them think so, but that's not true. That's not true. We don't say it for that reason. Eishes Chayil refers to the Shechinah. The Shechinah is a lot of times referred to as feminine, and it'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 Eishes Chayil. Field, what do you mean? Oh, it said, no, in Kabbalah it explains everything how this fits, every word fits to the Shechinah. And this is the Shechinah, for the Shechinah coming down. There are 22 פסוקים in Eishes Chayil. And it says, why 22 פסוקים? 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 Aleph Beis. And these letters of the Aleph Beis are the source or the צינורות, the vessels through which the השפעה comes. And since Friday night is 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 פסוקים. That's why we say Eishes Chayil. And everyone starts with a different letter of the Aleph Beis, 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 Eishes Chayil, then we're ready to make Kiddush. Now, we have 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 ויכולו השמים, if you know this. We pour wine before we say מזמור לדוד, right. No, we don't pick it up, right, right. We pour the wine. יום הששי ויכולו השמים, if you notice, the first four letters is י-ק-ו-ק, Hashem's name. יום הששי ויכולו 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 פסוק. We should start really from ויכולו. יום הששי is the end of the previous verse. This is not a beginning of a verse, the beginning of the verse is ויכולו. We start with יום הששי because of this, to in order to start off with י-ק-ו-ק, with השם's name. And then we repeat the same ויכולו that we already said twice. We said one in the Shemoneh Esreh, one we said right after the Shemoneh Esreh, 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 just want to explain a little bit about kiddush. The mitzvah of making kiddush is a mitzvah d'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 מדרבנן, that the Chachamim established. Making kiddush essentially is a mitzvah from the Torah. Nevertheless, the way we make the kiddush, it is מדרבנן, דרבנן 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 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 מדרבנן, דרבנן made. 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 it starts with Hodu, this is like every other day, but then here we have a whole bunch of paragraphs that we add. Let's look at page 150. From למנצח מזמור לדוד all the way till page 158, which is ברוך שאמר, 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 ברוך שאמר. ברוך שאמר 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 ברוך שאמר, the chachamim put in more. There are some nuschaot that say those extra parts after ברוך שאמר, but that's those that say Hodu also after ברוך שאמר, 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 you 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 גימטריא גימטריא of י-ק-ו-ק, שם הויה, the name of Hashem. The name of Hashem is referred to as big. There's a פסוק, גדול הויה ומהולל מאד. הויה is great, is big. So this, that has 26 times כי לעולם חסדו, is called the big one, not big physically, not big in in quantity, big in size, it's big in quality, because we talk about כי לעולם חסדו, about Hashem's great kindness, which is connected to שם הויה, and therefore this is called the big one. Then we continue to האדרת והאמונה. האדרת והאמונה לחי עולמים, this goes according to the alef beis, 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, forgive me, words in Baruch She'amar. There are 87 words in Baruch She'amar. The remez, the hint for 87, there's a פסוק, ראשו כתם פז, the word פ״ז, פ״ז, 18 karat gold or a 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 whatever, sometimes we say one extra for good luck or whatever we'll say, but this this idea of 87. There is something else that has to do with 87. The name of Hashem, אלוקים, the gematria of אלוקים: א, ל, ה, י, ם. א is one, ל is 30, that's 31, ה is five, that's 36, י is 10, is 46, and 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 letter 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 לחי העולמים, it's the day that's complete Shabbos and rest לחי 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 Baruch She'amar we say it. And it says in other places that this האדרת והאמונה is a שיר, 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 Baruch She'amar. From Baruch She'amar, 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 Baruch She'amar, it's מזמור שיר ליום השבת it's a 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 Nishmas. Nishmas is already a special prayer that we only say on Shabbos. This is on page 165. We say this on Shabbos. After we say the שירה, the song that the Yidden sang at the time of Keriat Yam Suf 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. 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 Mincha, we say הודו לה׳, the Baal Shem Tov established us a 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 two thousand years ago, his name was Shimon ben Shetach, 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 is is מ, then is ע, and the נ that starts the Nishmas. Anyway, Shimon ben Shetach 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 Kriat Yam Suf, 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 ו - ובכן means \"and\" - בכן, the word בכן is the gematria 72. ב is 2, כ is 20, and נ 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 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, נ - ס\"ג - ס, ג, 63 - and ע\"ב - ע, ב, which is 72. They are results of how you write the מילוי of שם הוי\"ה. When you write שם הוי\"ה, י-ק-ו-ק, there is what we call a מילוי, a filling. Every letter has a filling. For instance, the Aleph, let's use an Aleph as an example. Aleph is an Aleph. What's the filling of Aleph? ל, פ. Because if you want to write out the word Aleph, not only the letter, the word Aleph, you would write א, ל, פ. You look in the siddur, on the first page of the Aleph Bet, actually the very very first page, it has a chart of the Aleph Bet, and on top it has a title. And it says what it is, so it says on top: Aleph Bet. 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 מילוי, 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 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 Keriat Yam Suf, 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 stress that we are now connecting to 72. Then from there we go to Barchu, and we say Baruch, Yotzer Or, page 170. Now during the week, right after the first blessing here, Uvorei Choshech, you right away go to Tisborech. Here we have Hakol Yoducha, El Adon, 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, two thousand years ago. Now let me just give you a few tidbits, small things, just points here, points there, concerning this part. You see, from הכל יודוך, if you have the Siddur, 170, הכל יודוך, this paragraph till קל אדון, just this first paragraph, from הכל יודוך till קל אדון, has 113 letters. Words, I always keep saying letters, words. And there is a special significance of this 113. We know there is a special concept of 100 Berachot, 100 blessings, that a person should try to make 100 blessings every day. And if a person Daven three times a day, and washes for two meals, and then it'll come out that he has 100 blessings, because every time you Daven, you have a very much, a big amount of blessings. So, there is a concept of 100 blessings. It says it's very important to make this 100 blessings. It says that when did it start, from David HaMelech. At one time David HaMelech, there was people who died and there was a plague, so he established 100 blessings a day so we should not have, chas veshalom, this plague. But anyway, there's a special concept of 100 blessings. So, you have 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 Torah: שמע ישראל ה' אלקינו ה' echad, 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 to the Jews. So, there are 13 covenants that Hashem made to the Jews. So, if you combine the 100 berachot that we bless Hashem with the 13 covenants Hashem gave to us, together you come out with 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 we're getting we're going to get nitpicky 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 If you would bring it to me, I would read it straight from there. Okay, I have I have Okay, thank you. Thank you. and they open the doors of each ends of heaven, causes I don't even know what that word means. Apertures. Openings. 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, has nine words. And it says nine, it has a special significance. There were nine special tzadikim, which are אדם הראשון, נח, אברהם, יצחק, יעקב, משה, אהרן, דוד, and Shlomo. And these are great tzadikim that we could refer to as when God opened the heavens, He gave us this tzadikim, that's why there are nine words here. There are nine names for angels, different levels of an- 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 the general is nine. Then when the angels praise Hashem, what do they say? קדוש קדוש קדוש ה' צבאות מלא כל הארץ כבודו. There are nine words. So, to to have the nine the the the remez, the hint of these nine, we have the nine here. Then let's go further. From the next words, ומאיר till במדת 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 its 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 Atzeret, and Purim. So those are the special times of the year. So, from the next words, המאיר, till till 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 mazalot, 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, well, 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. You know, 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 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 ארון, we say these pesukim. When the Torah is taken out of the ארון, and there's, 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 avot, one thing. Another place it says because we have three meals on Shabbos. Another place it says because we have three קדושות: 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 keneged the Shem Havayah. And it says גדלו להוי׳ה, גדלו להשם, and הוי׳ה we said before is called gadol, he's called big, that's why we have the גדלו here. Okay, I guess we'll have to stop here because it's getting late.

Yes. Which part? No, what what what part do you want? Oh, that's going to be long. To go through every prayer is every one One thing is clear, that the chachamim when they established the 18 brachot or the 19 brachot with the one they added later, they included in these brachot all possible needs a person might have. Once somebody came to the Rabbi Rashab and said to him that a certain thing he needs and he wants to pray for it, what should he say? So the Rebbe said, well, don't you always pray Shemoneh Esrei? He says, yeah, but I don't find my need specifically mentioned in the Shemoneh Esrei. So he said, every need that a person might ever have is hinted here. You've just gotta really look for it to find it, but it's all there. So this is definitely a very general prayer which includes everything. On Shabbos we don't say it. Okay. Well, the Anshei Knesset Hagedolah wrote them. That's Anshei Knesset Hagedolah were the people, the chachamim of the Great Assembly they were called. And the Anshei Knesset Hagedolah started around the time of the destruction of the First Temple. The destruction of the first The destruction of the Second Temple was 1,900 and 20-some odd years ago. The Before that, the destruction of the First Temple came 480 years before that. There's That's No, the first one's Oh, 420. You have 490, right, because the Temple stood for 420 plus 70 years of galut, what's 490 was the destruction, and this started at that time. When they actually established it was sometimes between the First and the Second Temple. So this goes back close to 2,500 years ago, established by these great chachamim. One one brachah was added later, and that was added by Rabban Gamliel. That's why it's called Shemoneh Esrei. Shemoneh Esrei means 18. Because originally it used to have 18 brachot. Rabban Gamliel, who lived a few hundred years later, he established a 19th brachah, and it still stays for the name Shemoneh Esrei. The brachah of ולמלשינים that goes against the people who made trouble to the Yidden, those that would go and tattletale to the goyim against the Yidden, so they had a lot of trouble, so they put it into as a prayer. But, so it's still called Shemoneh Esrei, but that was added later, but the original one was about two and a half thousand years ago. Yes. Time of Mincha of Shabbos is called the time of רעוא דכל רעוין. רעוא דכל רעוין means the רצון, the will of all wills. It's the holiest time of Shabbos. It's towards the end of Shabbos, and as it gets closer, then it says that the the spiritual levels that shine there are greatest. Now, this means that it has already everything from before. The זעיר אנפין, that we say that the meal or the time of davening is connected of, yeah, of Mincha is connected to זעיר אנפין, but that's already after we already have עתיקא קדישא. So, we have what we call the המשכה, the bringing down of עתיקא קדישא into the level of זעיר אנפין, now already we have the highest. So, עתיקא קדישא, which is כתר, is really the level of רעוא דכל רעוין. But at that time, it's still, let's say beyond. But when we have that and then after that we have זעיר אנפין, we are ממשיך that עתיקא קדישא through זעיר אנפין, then we have the רעוא דכל רעוין. And that's one of the reasons why some people have a custom not to eat a meal for shalosh se'udot, because such a holy level that how can we eat? But the מלכות we have from before. Friday night you have מלכות. So, we have מלכות already. Then we have עתיקא קדישא, and now when we have ז\"א, we have everything together. So, now we have the greatest level possible. Yes. That doesn't mean that it takes away free choice. It just gives a berachah. Berachah helps you. So, if a person keeps Shabbos or has a Friday night meal one Shabbos, it's easier for that person to have it next Shabbos. But if the person decides not to, he still has free choice. The same thing with the negative. If he says that gives you a curse or whatever it is that next Shabbos should be the same, it makes it harder for you to do teshuvah. Harder. But if a person wants to, for sure he could. So, that's what happens. Well, that's that's that's one of the problems. That is true. It's one of the negative things that happens when a person does not really keep Shabbos. Yeah. Makes it when you don't keep Shabbos once, it makes it harder to keep Shabbos next week. But we just hope that some Lubavitcher will meet the guy in the middle of the week and get him to start lighting Shabbos candles and start keeping Shabbos. Yeah. Okay.