Hashem, Guide Me in my Prayers

Today beginning of the summer here in Israel they say a healthy summer brings down a list and a register of all different prayers which the am would say at the end of the were the talim of Tanoim who wrote the Mishna and Morim were the the teachers really of different different aspects of the Mishna how they explained it and the Gar brings down a list of different pillars which they made the different which they made. One of the most famous ones is Alexandri Alexandri says we would very much want we desire to do what you want us to do. What is preventing us? See the leaven in the do and the explain what does it mean? What is so hard in our times the mashia and the times before the msiah say shabis says the gver the gver and the interruption and the problems which we face with it says the m with a with people themselves in kalisol who cause problems the unity of klisol itself and sh malus means the domination which were under the control of other nations of the world as we know quite clearly but I wanted to stop at one particular prayer which we say which is written by ma ba that ma A who was the son of Ravina? Ravvena was one of the compilers of the gamora raven and raashi. And he had a son called ma. And this is actually what we say every single time in shim. At the end when we end we say the following prayer. Guard my tongue from evil. I would like to spend time to understand exactly why. The reason why I chose this is really for several reasons. Firstly, we'll see in a minute that this prayer begins also with the importance of salah which is this week's pa which is ma dealing with the laws of leprosy and soras which is so crucial in our times and also because we put many bakos into our prayers at these times people what are we supposed to think when at the end of what is our main boss what are are we quests what are our prayers which they're supposed to be we have our own thoughts We have our own shopping list which we have at the end of yesterday when we finish the Amida. What are we supposed to be thinking? And I think that is so appropriate as well. I'd like you to take out if you can aid and follow with me the words and the phrases. There are different many different phrases here inside this prayer and explain to you perhaps what exactly we are saying. Very often I think I find myself also very often it comes to the end of and I rush this to a little bit too much and and you have to be careful what exactly is the bakosha. Before we actually go into it, I'd like to explain a point of Jewish law. That is after you say written in the very often is now that line which comes from is a line which really allows us to answer after or whatever you're in the middle of in the dabing. Supposing you're taking your time over and you're in the middle let's say of then according to you can't interrupt at all. You put your finger where you are and listen you listen carefully to what is being said or but if you have said and you would like to answer you could answer of also just those three words. But you have to have said first of all meaning this sentence in order to allow yourself to make the gap between and your requests afterwards. If you're damning by yourself maybe you don't have to say this first line. The reason is we'll see a little bit later which we say at the end of this bakosh at the end of this request really then ends the we're going to go into detail what is there but the idea is really makes a gap in between the but if you're dabbing again you will say in order to answer in order to answer so if you're in the middle of let's say and you're up to the words I say manha for example what you would do you would Say answer kadusha and kadesh and then you'll answer then you'll go back to man in the middle of the idea is there a cutoff point but let's go into the prayer itself first word is elokai not elo not elokai is very very private a private a private request which we make at the end of elkai my god these are my requests this is what kazal told me and this is really what I'm supposed to be thinking of primarily Before I come into my own private requests, guard my tongue from saying anything bad and my lips from saying anything in deceit. Interesting. The first request which we should really be thinking of isam help me I shouldn't talk. I should be careful of my speech. Why is that the first one? For the simple reason because as you know speech is the most important is the most sophisticated the most excellent of all human abilities. Remember the distinction which is brought out in the kuzi do which is a rock sand which is a tree a plant a which is an animal and a madab a human being. A human being is excelled by one particular way in the kau of speech. Then we say which is even higher than that. Not regular speech. Hello, good morning. How are you? But even higher, even higher than that. Speech is the most sophisticated, the most exquisite of all our abilities. And therefore, of all my gifts that I have, let me be careful with my speech that I should be careful what I say. Why? Because speech is crucial. Say, life and death are in the hand. You have to be so careful with your speech. To such an extent, I think maybe the range is so vast. You can say something like this. Speech can sometimes be as bad as a sewer. The smell could be so bad or it could be like an oasis in the desert. No be incredible. The the range of speech is enormous. Let me give some examples. I remember I once came out of the Bahameish in the Mir Yeshiva standing outside and I saw a friend who was standing there at the corner and it was clear to me I knew him very well that he was very disturbed about something. I went over to him. I said, "What's the problem here? You look very upset." He said, "Yes, I am." He I said, "What's wrong?" He said, "I've just spoken to my son's rebi in the rebi man said to me as follows. You should know Mr. so and so, your son is eff is zero. That is the most horrific thing to say to a father." No. And he said, "It broke me." Of course it broke me. The rebi is eff. Maybe the rebi is zero. No. How can a rebby say no one is fest? No one is zero. No one is child. Maybe the rebi is no good. Maybe the child doesn't like the rebi. Maybe he's finding it hard. But no one is zero. You can never say that's a sewer. To say such a thing to a father, your child is zero. No one is zero in life. Maybe I would say is zero. If anything, that's an example of a sewer. Let me give you an example what I think is the most beautiful expression also an oasis in the desert. Most beautiful comment. I would like to suggest if you ever go to a and say a maz to or you go for before you walk in or stop a minute and think what is a beautiful thing that you can say. What can you possibly say which will be so meaningful? I remember once reading that raw the great from had once said when you go to a sim and you say or something to a kala you should know you're creating a treasure chest meaning the day of the the marriage is like a treasure chest the kala look back on that day with tremendous tremendous happiness hopefully they look back on the day so what you are doing when you're saying you are creating something which will go in a treasure chest it's a beautiful expression which vapes no something which is special. I'm suggesting stop a minute and think what would be something very special to say or you're going to see a not just for but something more than that something more than that something which is meaningful. Let me give you an example. I remember the night when I became a we became engaged in and my aunt my aunt was her name was auntie Miriam Shalam was there at the time and she came over and said to me as follows the most beautiful line. She said to me, "Jonison, I would like to give you a boha." He said, "Auntie Miam, what's your ba?" She said, "I would like to give you a ba that you will never ever feel that you know your wife perfectly. There's always something new." Is that a beautiful line? Beautiful line. Auntie M. My mother said that. Such a beautiful line. You'll always find something new. That's really a treasure. That's a treasure chest. No, something which is very valuable. And therefore, speech is crucial. It can be a sewer. It can be an oasis. Look carefully. Why does this begin with Maybe for this simple reason. We are still living tragically under the conviction of Bay Sheni. No. Why was the second temple destroyed for one simple reason? Because there was something called sin. Mindless hatred. [clears throat] Mindless hatred comes out by saying something bad. We're still under that conviction. And therefore the first thing which you ask my I should be careful help me. I need help. I need divine assistance in order to be careful with my speech. That's a first and my lips from saying something deceitful. Interesting say that two words are given for speech in this sentence. No, the first is my tongue and are my lips. Let me bring you a beautiful from Mish in your base says as follows. MS it's a inbased pos test look carefully the same two words are given spasm spas means conversation from the lips the main organ for speech is the tongue the slips are also but that's the the lips are secondary the main point is the tongue the tongue helps you to speak so you have something which is side conversation incidental conversation which is saf and therefore you have which is a main palemic a main discussion a main conversation look what says using the commentary of the vag a side comment something which is an incidental com but it's truthful will last forever you say something a mind a s a a word a comment at the side it's not mean but it's truthful that will last forever for one second will last shock Okay, a long long speech or a long palemic which is all false. No, I suppose you could say politicians that they talk and talk but they don't really mean what they're saying or you don't know how much is truthful or not. It'll last for a second. Adia beautiful expression. No, nearly that's what we're saying here. Let my conversation be truthful. Let it be even though it's only a saf it's an incidental comment. It'll last forever if it's truthful. And that's the request which we make. We ask please let my conversation be good. I should be careful. It's the most exquisite gift which I have the ability to talk and communicate and to repeat something. Such a beautiful expression here. Remember in tomorrow which will say the prayer which we say we say we say to therefore of all the kindness all the beautiful expressions of appreciation which we say in the first and the tongue which you put in our mouth. It's a mo the main organ the main organ is the ability to tongue the tongue to speak. That's the main thing behind it all. Let it be good. Eloai my God. Let it let my conversation be be good not bad and my lips from speaking anything which is deceitful. Let's go on. And anybody who should curse me, who should put a spell on me, say something bad about me, let me be quiet. Let my soul be quiet. What's the great quality here? The great quality is the ability to keep quiet and not answer back. Someone says something to you which is really nasty, which is something nice. You can give them back. I suppose you can say something even 10 times as bad as that. But the art is to keep quiet. Sit down. Keep quiet. Keep quiet. There's a mile. There's a quality. There's a tremendous attribute of not also answering somebody back. Remember the beautiful expression which the Gar brings down in Shabas. People are embarrassed, they they don't b embarrass back. They don't give back. They hear of their shame, but they don't reply. People who keep quiet. They as powerful and as great and as mighty as the sun at midday. The power, the power of that person who keeps quiet, not being not answering back. Meaning the ability to keep quiet. last week's pa no I remember last week we had the great fortune here in Matsh to hear a lapski schlita the washiva in in silver springs in America and he said the beautiful point what is it mean awin was quiet after his two sons died what is the quality of dom what is do it's not the same he said asikaika is you have something to say but you don't say it do is even greater than that dom is silence complete numbness. Awan was completely quiet. He explained as follows dome means I have nothing to say in English we say acquiescence. This is what hashem wants. I have nothing. I don't have any comment. Being able to keep quiet and not say anything at all. And he made a beautiful comparison to the situation which is going through. People use gamatrios. He said people being sukim people have opinions. Maybe this is Mashiach. In reality, we have really no idea what's going on with Iran, with the Houthis, with Hezbollah. We really don't know. We're in the hands of the Almighty. Keep quiet what's happening. Just keep mitzvah and dab and be a good person. Don't talk. No, we don't really know what's going on. Be do a is doing the world the way he wants. And these times are times of chaos and confusion. They are the beginning of the birth when the world will turn out to be an entirely different world when a different situation. These are times of birth. Keep quiet. We don't know what's going on. That's a beautiful point. We have to be able to not answer back and not give opinions. Hashem is running the world. No, it's as they say all for the boss under his hands. That's the third request. The first is the tongue. The second is the lips and the third is being able to keep quiet. Learn let me learn the train and the expertise of being able to keep quiet. Look at the next phrase and let my soul be like dust to everybody. What does this mean here? It doesn't just mean saying that I should recognize the importance of other people. Of course, that's important. Everybody is at but I think there's something even deeper than that here. meaning but now if I say that my soul should be like dust but in reality perhaps maybe I am more important than somebody else maybe maybe I do have more distinction than somebody else no it's a very important point how can you say to a great compared to a man who never opens a safer who who who who who gamles and who who's who's every how can you say he's not he is of course he's more important of course what does it mean to everybody I should be like dust what does it mean that and the safer called Ian Hatfiller I saw and he explains as follows. There's something much deeper than just recognizing the importance of everybody. It's a little bit more than that. Hear this point. He explains every single nama, every soul of a person has certain potential and abilities which they have to try and bring out in their lifetime. They have qualities, they have attributes, he must try and bring them out. And he explained maybe in the following way. Suppose you have a great who's written maybe five in and he he knows all of shass. Maybe for him that's only half of his achievement. Maybe he could even more than that. No, you hear the point. Maybe you have somebody who's not a very great ability. He's not. But he does what he possibly can. He has maximized on his ability. The second one and the first one hasn't. So that's what it means. You don't know how much a person has actually achieved according to his abilities. Meaning sometimes a person can be very well accomplished and very achieved and have great fame and great prestige but in reality it's nothing compared to what he really truly can do. On the other side a person who's never really achieved much at all that's all he could possibly do. Of course when it comes to parenting and children this point is crucial. One has to recognize the abilities of a child. I suppose that's one of the great tests and the professionalism of a parent. Do you know what your child can do? Do you understand? And you appreciate where your child is up to, what he's capable of doing. Isn't that really the meaning of the ide according to what he can do? If he's able to do some children are not so capable, some people children are very capable. I suppose that's the skill really and the expertise of a parent knowing exactly what they can do what is their capability. Me personally, I personally must look at other people and say I can't how can I judge somebody? I don't know. Maybe they're very accomplished according to what they can possibly do. Maybe they're not at all. Let me bring in the beautiful example which he brings down between Shaw Hamel and David Hamelik. You remember the the episode with Shame. Schol in reality they say made one mistake in his life. He did not kill Aag of the king of the Amalikite of the Amalik and for that reason he lost the kingdom. He was no longer the monarch anymore in Kalisa. One mistake that he made and for that he lost everything. David Aame made several mistakes. We know for example with Bachva he made a census of all of Kalisel at the end of his life. He also cut off from Shaw's cloak. Different things which and yet he remained with the kingdom. We say no. Interesting. No. How come? Shaw made one mistake and lost the king. David made several mistakes but in reality he stayed with the kingdom. No. We say the answer is as follows. Shamelik was like a malikim. He had tremendous kadusha, tremendous perfection in his ability. He was unbelievably he was modest. He was perfect in his ways. One mistake by and that was it. He lost the kingdom. No in reality as you know remember the scenario when Schmill came to Bethlehem to find a son of Yishi who would become the king and he brought all his sons in front of him and in the end they said no this is not the right one. I can't pour the oil. I can't anoint any one of your children. Then they brought in David and as soon as Shuel saw him, he said, "No, this can't possibly be the king. He looks like a ruddy. Looks like an Asov. He was red. He was he was ruddy. He was looked like a wild person." No. And said, "It can't possibly be." And I was, "No, he's the one I wanted. You only see from the outside. I see his eyes in your face. He has beautiful eyes." Do looked rather wild. Point is, he worked on himself. He was a tremendous gibber. He had the ability to change his personality. Davidid was not necessarily as gifted as as Shame. Shaw was born like the tremendous ability of Kadusha and Taro of holiness and purity. Davidid was not like that. I always used to think that's the reason why remember when we come to the end of Nishmas tomorrow morning at the end we say why is it at the end of nishmass after all the praise that we said to nishmass is something like a catalyst. It brings you back to where you're supposed to be feeling at the end of the week of all your emails and your business transactions and your bank accounts and whatever you're doing like I always feel brings you back you bring come back to how you're supposed to be at the end we bring down why is engine at the end because really worked on himself he made himself into a catalyst meaning he really was incredible in his ability to sing the praises toes more than perhaps anybody else and that's why we use his prayers more than anybody else's meaning David worked on himself and that was the point that was David therefore Davidid comes out as the role model at the end of nishmas I'm suggesting let's come back to the point we went off a little bit but this is what the words mean let my soul always be like dust meaning that I don't know what people are up to and therefore if they have used all their abilities or not I can't judge anybody body else. As far as I am concerned, I must try and improve myself as much as I possibly can. And therefore, my soul is like dust compared to others because I do not know. Who knows what people are capable of doing. Next, we move on. These all separate phrases. My my humility, my modesty. Look at the next phrase. The next request is open my heart to your tora and let your let my soul run pursue after your mitzvah. Interesting tora needs a heart and mitzvah needs enthusiasm and eagerness. That's what we're saying. Why is it that needs a heart? Surely in order to learn to you must have a good mind and a good memory. What does it mean? What does it mean that my heart should be open for toyo? Surely it's the mind and the ability to have clarity of thought to understand the toy to understand a piece of gam to understand a toas to comprehend exactly what the hala wants in a situation. Surely that's a a wood mind. Why the heart? What's the heart behind it for? Perhaps we can answer with a pos in mish base position. A beautiful. There were two stages in learning to pay very careful attention with your ears. Put your ears very carefully to listen very well. First stage. Second stage is libra. Put your heart to understand. The vil nagon in his commentary on Mish explains this pik in the following way. [clears throat] Excuse me. [cough] The first stage [clears throat] the first stage is listening carefully. listening as carefully as you can says of make your ear like anes and aes is in the olden times when you used to grind the wheat you took one stone and another stone on top would circle around and the wheat would fly out and that's how you used to grind the wheat problem is the wheat flies around they made around the bottom stone a pipe a drain so all the wheat was caught you didn't lose any of the wheat as the wheat is being drained ground the wheat flies off theesis is the drain around the bottom stone to catch everything you must listen very carefully you must catch everything you can't hear half a she can't read half a sentence in a kumsh you can't learn a half a mish you have to catch everything if you don't catch everything you lost it you like you lost the wheat you have to hear everything hearing everything means that's the first stage of learning listen carefully I remember hearing [clears throat] about um I had a close friend who was learned by Kusman in his yeshiva here in in in Kusman used to say he told me that the best talmid in all when he learned by Shimanko in Godner was a fabulous listener he would listen very very well he heard very carefully that's the first stage second pause says with the pause put your heart to understand says the vila full clarity meaning you must hear very well once you heard it very well then you move it over into your heart to to to understand clarity comes in the heart it's something like this do I understand do I not understand that's the conscience the la is the conscience which a person do I understand am I fooling myself do I not understand full clarity is in the heart I remember one shabas one of My children came back from yeshiv and said, "Aba, I have a wonderful surprise for you after Shabas." After Shabbas, he took out a cassette which he had and put it in the machine and someone evidently had gone into the room where used to learn and put on the stool next to him a tape recorder and you hear the world learning. You know the world was a wonderful banana and had a beautiful voice and this is how the something like this it would go off. You would hear the world learn and whatever the mishm and he would rise his voice after about one or two times he would then keep quiet and then say it again and he would climb up higher he sang the gammora and was quiet each time when I listened to that I was thinking of this puk why was the wolf quiet afterwards do I understand the lines which he would read a few lines sing it and then be quiet the quiet I think was moving it do I understand what I'm reading reading. In other words, it moves it over almost from the mind into the heart. The silence afterwards was the time to think about what he was what he was learning. No, remember the rashi brings down at the beginning of why are there gaps in the toy in the safer to is written says that the rashi in order to give Mosha time to think to think it out exactly what told him that's the reason why there are spaces in the middle in the toy in the safer to time to think. So says calls by when we're learning think a minute meaning in the heart is the understanding says the go and therefore let my heart be open to your meaning I understand everything well that's in the heart that's the first stage when it comes to doing the mitzvah practically I should be eager the practical side of it meaning the enthusiasm the eagerness uh your term say of course a mitzvah also needs heart as well. That's the tora of the mitzvah. To understand the mitzvah is the tora. When it comes to the actual practical application of the mitzvah, then you do it eagerly. Don't let it become leavened. Do the mitzvah straight away. The opportunity might not stay for long. In other words, take the opportunity. Take the opportunity as you can. The eagerness to do a mitzvah. I remember just a humorous episode. I remember once when my children were little, my wife had gone to America and I was left to look after little children in the house. I remember sitting at the table having breakfast and uh I said to the children after eating breakfast. I said, "We have to hurry. You have to help me clear the table cuz I have to take off to wherever they were taking them. They have to hurry." It was late. So my little son, I think he was about four at the time, three or four at the time. He said, "Aba, I'm going to help you." He went like this. He took everything off the table, everything on the floor, clear the table off with one hand. a four-year-old. That's called speed. No, but there's no no caution to it. He moved everything on the floor, cleared the table off completely with one hand. That's that's speed, right? But you have to be careful as well. The point I'm trying to bring out is mitzvah have to be done eagerly and with enthusiasm. That's the next point. Next point in the in the back which was said anybody who thinks bad about me quickly anull their thoughts and remove their evil thought their evil ideas which they have someone thinks bad of me just a simple translation meaning hashem I'm asking you please that people not think bad about me people are planning against me or plotting against me or trying to deceive me let their their views and their opinion be enulled. Please dismiss them. That's a bossa which we make at canan until now. These are all the bakoshas. Let's go over them again. Eloai my god my personal request which I'm making. First of all comes my speech. Speech from my tongue and speech from my lips as well. Let me try and train me that I shouldn't answer back. Keep quiet as much as you can. Let me not judge other people. Let me only judge myself as far as I'm concerned and consider myself as offer. Maybe I haven't fulfilled all my potential which I can do to needs a heart the conscience to understand what to you need a good mind clarity of mind but the understanding comes in the heart the conscience which a person has and mitzvah needs enthusiasm enthusiasm and eagerness doesn't stay for long and as far as people who might feel bad of me and an null and dismiss any bad thoughts which people have about me. The next line which we have is really quite unique as a do according to for your name for your right hand which means the for your holiness for your so that your beloveds should be saved. Answer me by your right hand and answer me. Answer what's going on in this pocket. This line here is really a higher level of request more than anything else. It's asking that we should be able to do things for the for he himself for it's called for your benefit not just for my benefit who daven like this all the time like this you remember the expression when for a child alashem on top of not al hashem but al hashem meaning for and on behalf I'd like a child not just to wheel a pram down the street or play with a child for you if I have a child I will hand it over to you it's It's a very high level of prayer for you. Hash not I'm not just making requests for me. I'm asking for your benefit as well that I should be a good Jew for you. Meaning when do we dav like that? There's only really one time in the year when we have such a high level of prayer and that's onash and shines the men of the great assembly when they wrote the mah gave us a very high pitch when it came toash for you. You don't come to Shaash with a shopping list or maybe at the end, but the main body of prayer is we ask for we only do it once a year. It's a very high level of prayer evidently always happened like this. But what we're doing here is we have one line for your benefit, for your Torah, for your kaduca, for you Hashem, not just for myself. That's what this line it is a high level. We don't usually dab like this but inside the bos of is this level as well. This level of prayer. Now at this point before you come to I'd like to explain which is brought down in the in base and it's as follows. It's I'm sorry I made a mistake. What I'm about to say I'm sorry is not there. Be coming on later to that. What I'm about to say is from the safer of B of the before we come on to which is the reference I just gave this particular area here is where you put in before you put in your own puk and there the says in every individual according to his name has his own puk meaning as follows my name is yin so I have a which begins with a yud and the end of P is with a noun and everybody has if you look in the sid there's a list of of all the names and you have your own what's the purpose of this p a person should say his p before he says explains as follows after 120 years when we go in front of the bin in front of the and we're asked to give an account for all that's happened to us there can be one awful situation if a person has spent all their time speaking lotho and saying bad about somebody else. What happens is all the aas of that person are taken on me. Meaning I said lot and ho about somebody. So maybe there are a thousand names Laura Lane. So many names are thrown on top of my name and say ro you did this may you did this but my name is not that. But since I said about them I collect all that person's aas which is a terrible thing. Meaning I can confuse myself with my name. I don't who am I really? What is my real name? And therefore says the say the for your name so you should never forget your name because if a person spoke bad about so many people and person is an expert at saying bad what happens is you have a whole collection of of people people's which you collect and your mitzvah are given to that person that's what happens that's the the killer which is behind you have to be so careful with what you say say about other people because what can happen is you can have a whole a whole accounting which I never did those crimes. Yes. But the explains in Sal he explains quite clearly what happens is if you don't know what your name is that's why you say a pos at the end to ensure that you know exactly who you are and you can find your identity amongst all the other names which are bought against you. That's the reason why we say this. Now let's come back to this last which I said beforehand. explained what is the importance of this next sentence. Let my the words of my mouth find favor and the thoughts in my heart in front of you. Hashem, Hashem is my walk and my redeemer. If you look carefully at this sentence, this sentence has begins with a yud and ends with a yud. There are 10 words inside the sentence and there are 10 yuds inside the sentence. There's tremendous kadusha inside this one sentence. Tremendous kadusha. There are 42 letters in this sentence. 42 is the name of Hashem. The name of which we don't know the name that one of the names of Hashem is 42 letters. You see straight away there's tremendous kadusha says the inside this puk this puk is has tremendous. He doesn't say what it is. I once looked it up in cabala and I discovered as follows. I think it's from Gagali, one of the great Makubalim I think from Spain. I think from his name as far as I know he said as follows. At the end of Shman Eway, when you say Yahan all the prayers are wrapped in a very elegant package and lifted up say into the top floor in front of the co it wraps together all the 10 the Yud beginning, the Yud at the end and all the 10 the 42 letters. takes it up and presents with a beautiful beautiful presentation an elegant wrapping of all your prayers which you have that's the ability he lifts it all up and therefore seals off my then I have completed all my my bequest which I make of course before that before you say you will also add besides saying your own you'll also say your own prayers as well I would like to suggest as well as much as a person has their own requests I would think well after you said your pos before ye who lord One should also at these times say at the end of you should say that that that expression why there's so many difficulties which are going on before you mention your own request of for your daughter for your husband or good health for an uncle whatever you're asking your own private requests I think before that in these times of great difficulty and great hardship and great anxiety one should first of all dab them for other people in Kalisrael, the hostages and the sick people who came out from from Gaza and the sick people. So many people have been maimed especially upon these missiles which came out for the sick people in Kalis also for the almon in Kalis people who lost soldiers people who lost family members people who are neb going around to several houses here in where the soldiers were there were diamonds in their family no diamonds in their family and they lost their husbands lost their father children who were who were bereft from that d for the aim in kisel d for the batoya people who are neb in prison or many families of who don't have food to put on the table who dab for these people also one should also dab for the the soldiers standing on the front and protecting us on the border dab for all these people and then afterwards maybe you can think of your own requests I think after you put your before maybe also perhaps also say the sentence say that sentence sentence which is meaning a explains all the potential which you might want in life are all included in that sentence you have and then damp for yourself as well and therefore when you finish this sentence of everything there you'll say your own which we mentioned from and you'll ask I hopefully it's not a I'm suggesting it my humble opinion I think one should den for this for the sick people for the aim for the for the people who and then ask for your own requests and then you'll say that is the end. Once you said then if you're still standing there and someone being behind you is still dabing and you can't step back you can answer everything you can answer there cuz really you finished you haven't yet said taken three steps back is to three steps back with your left foot first to the left to the right you bow to the front and then you walk forward again if you're dabbing in a shoe and you've taken your three steps back brings out and also I saw it in the writings also of the mana wait where you are until you hear the words once you hear me then out of deb respect for hashem then you'll walk back you don't walk back straight away you wait there for the moment if you're dabbing with and you're waiting for kadusha you finished early and then you when you hear you'll walk forward and then you'll answer kadusha that's the nature of the prayer which we have here the end of the when you've come back and you've you've taken your three steps forward you've come back again you then say in Simmon base simmon 123 in the he brings down why do we answer here about for building the mikdash here at the end the reason is because as you know the prayers are instead of the sacrifices and therefore we mentioned mikdash At the end, at the end meaning will be able to bring the the sacrifices instead of just saying the words of prayer which are more powerful which is really the main the sacrifices. And therefore we ask at the end while we said our prayers maybe we should reach a higher level meaning to bring the sacrifices. And then at the very end the last sentence of all is a sentence from the prophet Malaki which is right at the end. He was one of the he was the last of all the prophets that we have the minor prophets inside the Tanakh. And he said the transation is let it be pleasant to Hashem the gift of Yehuda in Jalim like the days of old as we had in the times of the Ba Mikdash. I would like to share with you a magnificent explanation of this sentence which I heard in the name of Victor Nevan Salita the W of the old city. The go explained as follows. The word the or has two meanings. Our means sweet and also means a guarantor. If you take a loan and someone is guaranteeing the loan then you have someone called an orave. An or is a guarantor. He explained the sentence as follows. It's a beautiful expression at the end of all your prayer. It should be pleasant to the almighty the guarantor of the gift of Yehuda. You remember when Yehuda turned around and said to Jacobu, I am fully responsible for Binyomin. Whatever happens, Iu I am a pledge. I am a guarantor for Binyomin. The responsibility that Yehuda took for Binyomin. What is pleasant to the almighty when someone turns around and said I am responsible for another Jew. Such a beautiful expression that is really what's pleasant when someone turns around and said I take responsibility. What is pleasant is the guarantor. It is as pleasant to like the days of old in the in the olden times. No beautiful expression here. That's how we end our prayer. My feeling of responsibility to another Jew. What is pleasant to the almighty is the ability to be a guarantor and take responsibility for another Jew. That laai is the shia which I'd like to say which I wanted to say it's been a little bit long and detailed but I hope you took the points from it meaning we have all our bakashes or our requests when we come to pray the but mainly we should concentrate a little bit care more carefully on what what said and this is what's printed this is the main gist of the main section of our prayers is what the most important thing is the power of speech as well this is the the section which I like to bring to you We should be able our prayers our prayers should be accepted in front of our like the listen to our prayers. I wish you all a healthy summer. We should hear good news.