people of the משמר, what did they daven for? First and foremost they davening that the korban should be accepted, just like the baal habayit, the owner of a korban who brings a korban has to stand there, by standing there he davens there, and then that helps the korban to be accepted. ואנשי מעמד נכנסין לבית הכנסת, the people of the מעמד go into shul, ויושבין ד' תעניות בשבת, they fast four days of the week. Whatever week is theirs, four days of the week: ב' בשבת, וג', וד', וה'. Monday, Tuesday, Wednesday, Thursday. And each day the tefillah is connected to something specific. בב', Monday, that they fast על יורדי הים. They fast specifically for the people who are in the oceans, that these people should be matzliach. And what's nogea to the first day? So Rashi makes the cheshbon, because the first day we said, what did they read in the Torah? ויאמר אלקים יהי רקיע בתוך המים, ונקוו המים, that the water, umemeila it's for the people in the water. בג', Tuesday, על הולכי מדברות, those that goes in מדברות. He says because in the Tuesday we read in the תורה תראה היבשה, the dry land should be, that means that the land should be dry and fit for people to walk, those are those that walk in the מדבר, they should be able to have a pleasant trip.

בד', Wednesday, על אסכרה שלא תיפול בתינוקות. Wednesday is that's a day that there's a shaychus that there should be this sickness called אסכרה that should affect the children. It's a first of all what, it's a sickness in the in the in the throat, it says, that makes a person choking, he can't breathe. And it says Wednesday, יהי מאורות ברקיע השמים, and מאורות is written chaser, it's like לשון מארה, מארה is a קללה, so this is what it says, the קללה is that it could happen that the children should get sick. בה', Thursday, they דאווען על עוברות ומניקות, on pregnant women and on nursing women. עוברות שלא יפילו, the pregnant ones, they should not miscarry, ומניקות שיניקו את בניהן, and the ones that are nursing, they should be able to nurse their children. And what does that got to do with Thursday? Because Thursday you say ישרצו המים שרץ נפש, so umimeila it's that the children should grow, so either children should develop in the mother's stomach, or either children should have enough milk to be able to grow, it's all Thursday.

ערב שבת לא היו מתענין מפני כבוד השבת, Friday you don't fast bichlal because of כבוד השבת. וכל שכן בשבת עצמה, certainly not Shabbos. What about Sunday? באחד בשבת מאי טעמא לא? Why don't they fast on Sunday? אמר רבי יוחנן מפני הגוים. Interesting. Since Sunday is by the goyim a special holiday, umimeila we don't want to fast, because it's going to be like a sakanah, that they're going to say that the reason we're fasting is because it's against them, so we don't fast. That's what Rashi says: כי חזו דמיתעני ביום חגם, אתו לידי סכנה. Correct, it's a sakanah. It's not correct, it's in order not to be dangerous. Now, the Rambam paskent that every Sunday in the countries of the נוצרים it's יום אידם. Says you're not allowed to do business with the goyim three days before they their holidays, every Sunday is their holiday. Came out, this is one reason. רב שמואל בר נחמני אמר... That's what Rashi says, because if we're going to fast on that day, they're going to טענה that we're fasting against them, we're fasting bedavka, they have a holiday, we're... So it's a sakanah. It's like al derech the story I told about Nittel with the Tzemach Tzedek. You know the story I told? Tzemach Tzedek was once sitting, sitting Nittel at night and was not learning. And all of a sudden, behind him, the a Gemara fell out of the שאפע. So he picked it up, gave it a kiss, and put it back. A few minutes later, it fell out again. Did the same thing and it fell out a third time. פארשטאנען עפעס is there, so he took out the Gemara and started learning. After a while, there was a knock on the door. Who's there? The police! Someone מסרד that the אידן בדווקא because of their holiday were doing some melachot and were not learning. So they said they want to check it out. Who do you go to check? The first thing they're going to check to the Rebbe. So they walked in, they see him sitting over a Gemara, so they left. But otherwise it's a sakanah. If it brings a point that they think that bedavka because of them, the same thing here, it'll be a sakanah if you fast on a day that they think is because of them. Yeah, yeah, yeah. רב שמואל בר נחמני אמר: מפני שהוא שלישי ליצירה. Since it's the third day of creation know the third day you're the weakest. So the weakest time of a person is Sunday. Yes, cuz like every week it repeats itself. He's created on Friday, Adam HaRishon, so Friday, Shabbos, Sunday is the third day, so the so a person is too weak on Sunday. ריש לקיש אמר, ריש לקיש אמר משום נשמה יתירה. Since on Shabbos you have an extra neshamah, and the extra neshamah makes you eat a lot, to go from eating a lot to complete fasting is not healthy, it's not good. Therefore, דאמר רבי שמעון בן לקיש, cuz רבי שמעון בן לקיש said, נשמה יתירה ניתנה בו באדם, an extra neshamah was given given to a person בערב שבת, ורוח means towards שבת, ובמוצאי שבת נוטלין נוטלים הימנו, at מוצאי שבת, it's taken away. שנאמר, it says, שבת וינפש, that on Shabbos it's Shabbos, he rested, וינפש also really פשט פשט means resting, but כיוון ששבת, ווי אבדה נפש, it means it the דרש is for after Shabbos. When Shabbos is over, then you feel bad, oy vey, my extra nefesh left, which is the reason why we smell בשמים מוצאי שבת, because we feel bad for the nefesh, and re'ach is something שהנשמה נהנית ממנו, it doesn't affect the guf more than the נשמה, אז ממילא it gives you back. So, yeah. Al kol panim, from here it comes out that if you fast right if you eat a if you fast right after you eat a lot, it's no good. Someone said is, I think the רבי told someone in yechidut about on ערב יום כיפור, and what's the reason why it says you should eat a lot on ערב יום כיפור? So the רבי said that there are some that write a sevara for this reason, since the Eibershter wants you to have עינוי on Yom Kippur, wants you to eat a lot so the עינוי will be a stronger עינוי. So the רבי says, but the אלטע רבי שרייבט פארקערט. The Eibershter wants you to be easier. So he says eat eat more, so it should be easier. So the Rebbe said, look at the difference between the Alter Rebbe and the others. Some want to make it Alter Rebbe tries to make it Depends what you have in mind, mistama. Yeah, especially on Yom Kippur the fast is לחיותינו כהיום הזה, you get chayut from fasting. What did the Barditchever say? תשעה באב טאר מען נישט עסן, on יום כיפור קען מען נישט עסן, וויל זיך נישט עסן and you don't even want to eat, so How is it like fasting two days? It's like fasting. If you do it because the Eating like fasting. Yeah, what what's the big thing, what's the big maalah of fasting? Because the Eibershter said so. Same, the Eibershter said you should eat. So if you do the אייבערשטער'ס רצון, that's it's not a fasting, it's doing what the Eibershter wants. If you want the Eibershter wants you to eat and you eat, then that's what it is. That's the maalah of of ערב Yom Kippur that you Yeah. I mean, it it it didn't have to tell us to eat. We were going to eat before a fast anyway. No, but it says you should eat a lot, it's a mitzvah to eat. Not only that, he says it's ke'ilu you fasted two days. You know the story of לחיותינו כהיום הזה? He told us, remember Moshe Moshe Gaisinsky? Moshe Baruch Moshe Gaisinsky. Moshe Baruch מ'שווער, he's einikel of the Shpoler Zeide, he's from the חשוב'סטע אייניקל of the Shpoler Zeide, he makes the seudah every year. So, he had he had a problem with his stomach, he had a surgery. They cut out of three-quarter quarter of his stomach, and he has to eat pashut to survive, he has to eat every few hours. So the first Tisha B'Av after he had the surgery, he says, he told my father, he says he didn't even manage to go through the night. Tried, he had to eat immediately. Came to Yom Kippur, What's pikuach nefesh? Pikuach nefesh. Pikuach nefesh, pikuach nefesh, אבער a Yid wants to Yom Kippur. So, by ערב Yom Kippur when the Rebbe gave out lekach, he passed, lekach, when the Rebbe gave him lekach, the Rebbe told the Rebbe, a berachah so I can fast on Yom Kippur. So the Rebbe waved his hands, \"אש, דאס זאל זיין לחיותינו כהיום הזה! It says in Chassidus that on Yom Kippur you get chiyus from the fast. זאל זיין חיות.\" He told my father he never fasted the whole as easy as he fasted that Yom Kippur, ad kedei kach, he davened פאר'ן עמוד נעילה, because he was so, felt so good. So. Yeah. Okay. Picks up another piece here. We learned before the קריאת התורה that the מעמד, אנשי מעמד did. ביום הראשון, what did they read? Bereshis and יהי רקיע. Okay. And the same thing every day, you read two parshiyos. תנן, we learned like this, בראשית בשנים, the parshah from Bereshis till יהי רקיע, that little parshah had two aliyos. יהי רקיע באחד, since you have to have three aliyos, יהי רקיע, you call up one. פרעגט די גמרא אזוי, בשלמא יהי רקיע באחד, תלתא פסוקי הוו. ממילא יהי רקיע, that parshah has three pesukim. The din is you cannot give an aliyah of reading less than three pesukim, this has three pesukim. אלא בראשית בשנים, how could you divide Bereshis into two? חמשה פסוקי הוו, it's only five פסוקים, ותנן, we learn in the משנה, הקורא בתורה אל יפחות מג' pesukim, if you read the Torah you can't have less than three pesukim, so how could you divide five pesukim into two? So it's a machloket. רב אמר דולג, רב says what we do is we reread, the second person, first one reads three pesukim, the second person starts from the third pasuk of the first guy, now he He reads that pasuk and two more. שמואל אמר פוסק, שמואל says you divide the third, the third pasuk into half. Right. The first person reads two and a half pesukim and the second guy reads a half and two. מאי שנא? It's the, no it's the. We just started. Yeah. Frekt di Gemara: ורב דאמר דולג, רב that says that you skip, in other words, you go back, מאי טעמא לא אמר פוסק? Why didn't he say that you could divide the pasuk into two? Answers very simple. קסבר, he holds, כל פסוקא דלא פסקיה משה אנן לא פסקינן ליה. Any pasuk that Moshe didn't divide, you're not allowed to divide. So b'klal, you have to say gantze pesukim. You can't say half pesukim, which m'meila makes kashyos on a lot of cases. למשל, in the שש זכירות we say half pesukim and. Not really part of. Well, not talking about, but b'klal you, but what we're supposed to, not supposed to say, if you say a pasuk, you say the whole thing. At least the אברשט's name. Yeah. So what did he answer, why? Well, the answers to go along those lines, that it's only read by keriah and here saying it בדרך לימוד התורה. It's a limud, we're saying. If I get it. Here it's a chiyuv, here it says למען תזכור. You're not, so if you didn't say it. Remember, it didn't say the pesukim, it's the, It's remembering. It's not the real. It's remembering. Yeah, that's the The kushya is a kushya. That's why some, Make the whole pasuk. Some, in some nuschaot they had a whole pasuk. But if anybody was worried, About the halacha in in tefillin, The Alter Rebbe, he made this siddur should fit to every single halacha to every single דקדוק to every single kabbalah. And m'meila, if the Alter Rebbe figured out that it's okay to say have a pasuk, it's okay, it's okay. Did you hear about middot? Huh? Did you hear about middot to stop in the ע' noch amol. Yeah, yeah. Yeah. And Ashkenazi, just give up their siddurim some time ago, about the תעמי המנהגים from the davenen. The people of New York lost that. Yeah, not, yeah, yeah, he has. That's his, has his own ביאורים. The minhagim and Yeah, yeah, he get He writes in the Kfar Chabad every week another piece on the siddur and he gave out a sefer. Yeah. It's very, very nice. Where did he see שחרית מנחה וערבית You know, in the Shaar Hakolel, Shaar Hakolel writes a whole arichut in being masbir the Alter Rebbe's נוסח, everything. Why this and this, different nusach, this nusach. שמונה עשרה we have different nuschaot and and a lot of things. Is that a I give you an example. He says in the ולירושלים, um say ובנה אותה בקרוב בימינו, Everyone says the opposite. He had a very simple reason. Because on the halacha, you have to have סמוך לחתימה מעין החתימה. All right. So כיסא דוד עבדך מהרה בתוכה תכין, but if you say ובנה אותה בקרוב, ברוך אתה השם, בונה ירושלים. It has to be me'ein. And that's halacha. מעין, מן הלכה. How'd the other ones get around it? Get around because כיסא דוד עבדך is me'ein is תכן. It's not a word. You don't have the word binyan there. And the You have to have the word binyan, so we have A lot of berachot like that. Lemashal, in in um beracha of the הפטורה, תשמח, תשמח מהרה, No one has it. No one has it, שמח. Why do we have שמח? What's the end of the beracha? ברוך אתה השם, משמח. משמח ציון. If you say without the שמח, you don't have מעין החתימה סמוך לחתימה. So you have to have. I mean, these are pashut He went through everything. The Alter Rebbe's סידור went through, sei in נגלה, פשוט in halacha, should fit everything, and sei in dikduk. The dikduk is oisgehalten according to every כללי הדקדוק. Dikduk, and and על פי קבלה. It should be oisgehalten, cuz some siddur, נוסחאות is mainly kabbalah even though it's not על פי דקדוק so much, על פי הלכה. Some are mainly על פי הלכה. And the אלטע רבי, that's what he did. He He figured out a nusach that should be for for everything. That's why it's called siddur Arizal. Yeah. It's על פי, they used to say על פי האריז״ל. הנוסח על פי הנוסח על פי האריז״ל, because it has to be נוסח על פי קבלה. But, at the same time, he didn't write the kabbalah, but he put in the all the the berachot, everything should be exactly where he's supposed to. למשל, he doesn't have the words ומצפים לישועה. Doesn't fit in there, בכלל. ומצפים לישועה is pashut a טעות. It's what? It's a mistake. Why? In some siddurim, it used to say צמח דוד עבדך and, before the berachah, there was a כוונה ומצפים לישועה, we're hoping for yeshuah. I saw a siddur, there are siddurim from the Sefardim, real Sefardim, where it says at the end of the berachah, before it says In parentheses, it says, כאן צריכים לצפות לישועה. So ומצפים לישועה is what But the printers, by mistake, put it in. The אלטע רבי The אלטע רבי worked all through, and he saw it, so he took it out. It doesn't make sense. It doesn't see ומצפים לישועה. So anyways, every every berachah fits with I mean to say all the other nuschaot, that other צדיקים דאווענט on for sure have all kinds of biurim, but saying this is Yeah, אקפ״ו the Gemara says, why does Rav say that you repeat the pasuk? Why doesn't he say that you divide the pasuk in half? So he says, pashut, because כל פסוקא דלא פסקיה משה, if anything that Moshe didn't, you can't divide it. Okay. פרעגט די Gemara, now, שמואל אמר פוסק, מי פוסקינן? Shmuel says you divide. How could you divide it? והאמר רב חנינא, רב חנינא קרא, רב חנינא קרא, רב חנינא the baal keriah, said, צער גדול היה לי אצל ר' חנינא הגדול. I had a lot of, a lot of tzaar, in other words, took me a lot of effort to fight for this, ולא התיר לי לפסוק. He never allowed me He's a baal keriah, so when he had to give aliyot, he never allowed me to divide אלא לתינוקות של בית רבן, only when you teach children. הואיל ולהתלמד עשויין, since it's made to learn, so he allowed me. So, but you see, otherwise, you can't. So how does Shmuel say you divide? Shmuel So what did Shmuel answer? Peshita. התם טעמא מאי? What's like an answer why he allowed for the children? משום דלא אפשר. Children, you learn you can't. Sometimes you can't because you're too much to learn. So, שעת הדחק היכי דלא אפשר שאני. הכא נמי לא אפשר. Here is also no choice. And then the גמרא שמואל, אמר פסק אמר פסק מאי טעמא לא אמר דלג? There is a choice. He says that if you divide it, why can't you repeat? So, he says, גזירה משום הנכנסין וגזירה משום היוצאין. If people are going to come and you're going to go back Let's say people come in by the second aliyah and they see you start from the third pasuk, they're going to think that the first guy read two pesukim. So, next time when they are when they are baalei keriah, they're going to read two pesukim. Same thing that's משום היוצ נכנסין. Same thing by yotze'in. Someone who goes out after the first aliyah and he knows that the second guy is supposed to read the next two pesukim, he's going to think that they only going to read two pasuk Oh, מעג מען לקרות two pesukim, he's going to read two pesukim. So, you're not It's something the Gemara's worried that people come late to shul. I take it they could not So, we don't take everything to account that they come late to shul? He come late to shul, he has to By the Gemara, a lot of dinim are lechatchilah because of late. Watch this. Friday night, why do you have to say it? Because people come late and then they'll have to stay in shul themselves. And what And why And why do we say by every aliyah, why do we say Barchu? to make it longer? No, that people who didn't come to shul the whole week and didn't hear Barchu should hear Barchu. But see, people don't come to shul all week. Who? You're supposed to come to shul! Give me a second. Then, they they worked outside. It says it, even if it's Friday night, the reason why they made it because also used to come once a week. The question is here is how a guy comes late to shul? מעג מען גאר נישט טראכטן, חס ושלום. Yeah, yeah, yeah. Cuz people use this to say, ס'איז דאך אין גמרא'ס צייטן איז מען געקומען שפּעט, נו, וואָס איז שלעכט, הא? I once spoke about years ago about not talking in davenen. So, I said the importance not talking in davenen, that it The Tosafot Yom Tov made a special mi sheberach. Mi sheberach, those that don't talk in davenen. Actually, he wanted to make not a mi sheberach. He wanted to make a קללה for those who do talk. דרך אגב, Hoshana Rabba. Apparently, he changed it around, and he made a mi sheberach for those. I said, you see that how terrible it is. So you know what people did? They used the opposite. \"Oh, so, in Tosafot Yom Tov's time already people spoke in middle of דאווענען, עקשן געפעלעך. So, we're not just so bad if those In his shul they spoke.\" So everyone takes things The wrong You can attach this mi sheberach. Anyway. Anyway, so the Gemara, מיתיבי, I'll ask you a kashya. It says like this, I can't look at this מעמד. A whole year פרשה של six פסוקים, you have a פרשה of six פסוקים, קורא אותה בשנים. You can divide it and call and read two. של חמשה, ביחיד. So, five, could only read one one עליה from it. ואם הראשון קרא שלשה, השני קורא שנים. If, again, if the first one only reads three and the second one has an extra פסוק, so you could read the second two. קורא שנים מפרשה זו ואחד מפר Oh, two from this פרשה, one from the other פרשה. יש אומרים, שלשה. Some say that when, in other words, what you're saying like this If the What you do, the second פרשה is, you read another פסוק from the next פרשה. Some say, \"No, you have to read three פסוקים from the next פרשה, לפי שאין מתחילין בפרשה פחות משלשה פסוקים.\" You cannot start an עליה and and read only one פסוק from a פרשה. But the bottom line is, we see here that there's We're looking for eitzah's what to do. The question is, למאן דאמר דלג, לידלג. למאן דאמר פוסק, ליפסוק. If you hold that you could go back, let's go back. If you hold you could divide it in half, let's divide it in half. The גמרא: הא שאיני, התם דאיכא למיעבד הכי. There, you have an etzah. Read further! Here, we're talking about a מעמד. The מעמד only have They think they can't read anymore. But here, so you read another pasuk. Read other pesukim. So you have an etzah. That's what you do.