Tefillah Outlined #138: קדושה לשבת מוסף

Good morning everyone, we are continuing our learning of the feel of Shabbat, so we are

up to Kedusha for Musa of Shabbat.

One notice is immediately in the Kedusha of Musa that there is a recitation of Shema.

Pa'mimba'avash-Shema al-Murim and the reason for this is actually based off an historical

event.

Rasheen is safe at a par day's notes that, historically many years ago, the Christians

did not let the Jewish people say Shema in public and they actually guarded the shools to prevent

the people from reciting Shema, which is Kabbalah, which goes against their religion.

The Jewish people would wait until the end of the third hour, which is after Shema.

The guards would leave because they realized that the Jews won't say Shema anymore, they

missed the Mitzvah and, at that point, when the guards would leave, the Jews would then

say Shema in their Kedusha.

The Shiboha Leket has a different presentation and he explains that actually this was a

gzera during the times of the king named Yazdegurd and he made a proclamation that Jews

can never say Kriishmah at all, not just within the first three hours.

And therefore, the Jewish people put in their Kedusha the recitation of the first and last

parts of Shema, not to actually be guilty, but to remember that there is a concept of

Kriishmah and the kids should never forget that Mitzvah, so that once the Shema is over,

they'll continue doing that Mitzvah.

And in Miracle Happened, the king was killed and the decree was revoked.

The Revon presents a third interpretation and he explains that the guards actually only

come on Shabbos when everyone was able to come to Shul and they would insert the Kriishmah

to be said specifically during Kedusha of Mosaf, which is the time when we say an extra

tsfilah during Shabbos.

Nowadays we have the ability to recite Kriishmah Kitikuna and the gzera does not apply

obviously, but nevertheless, the khabam during that time understood that it's important

to have an asqara or remembrance of this miracle that the Shema was removed and therefore

we insert Kriishmah, mentioning of Kriishmah in the Kedusha of Mosaf and the reason it

explains the rishmah was because during Shakhars there already is a recitation of Kriishmah

during the tsfilah of Mosaf, there is no Kriishmah, so therefore we add elements of Shema

to remember this gzera as well in our Kedusha.

In terms of explaining what we say during the Kedusha of Mosaf and Shabbos, it's

effectively very similar to what we say during the Kusha, during Chal and during Shabbos

with a few additions, effectively there's two parts, basically we relate what the angels

say, which is really from Nari Tsukhav and Kvishchah until Pahamah and Biavashmah

marim, and then we recite a second part which we're ending off expressing our commitment

to Akashparahu, Shma'ishashamah, and Shema'ishamah, until really the end of Kedusha,

Shema'ishamah.

We're going to go through these two parts of Kedusha, but we're going to explain only

the relevant parts that were added during the Kedusha of Mosaf and we'll quickly go

through the text that we say during Chal and during Shakhras quickly referring back

obviously to those shiurim for a further explanation.

We begin again the Kusha of Mosaf by effectively relating what the angels do to sanctify

Kashparahu.

We see Nari Tsukhav and Akashparahu, we will extol you and we will sanctify you.

The Dover Shalom explains that Nari Tsukhav means we praise Akashparahu from the fact

that we see Akashparahu's gvura in this world.

And Akashparahu means that we praise Akashparahu because we recognize there is something

beyond our comprehension of Akashparahu that he transcends our reality, both elements

of praise and Akashparahu at this point.

Kisod Syah Syafi Kodesh, like the quran quote, sowed of the conversation of the sratham.

The voodrama explains that the term sowed comes from the passing in Tel-Im, Per-Kuf-Yad-Alef,

Pasq-Alef, Halukah, Odash-Ameh-Khalib-Av, is sowed in Shahrim and Idah, Al-Prez Akashparahu

with all my heart with the sowed of the Shahrim and the community.

We've been as are there explains that the term sowed means something that is a secret

or a mystery, meaning the something that is a little bit more profound in this conversation

that's being made.

They're not going to explain the term sowed means gathering, in the gathering of the Shahrim

that he does.

So here it means Kisod Syah Syafi Kodesh, like the gathering of these holy sratham

who are praising Akashparahu.

The voodrama it's further that the term Syah also has a deeper understanding than just

simply conversations based off of Pasq-Alef, Per-Kuf-Yad-Alef, Tfilah-Ani-Ki-Atof-Af-Nesh-Ameh-Spoch

Syah-Baforsham, you will pour out your Syah, the targum there explains Syah means prayer.

Here we're saying Kisod Syah, in some ways there's some prayer going on with the holy

sratham who are saying to Akashparahu, it's not just a conversation, but there's something

more profound being made with Akashparahu, they're trying to interact with Akashparahu

in a form of Tfilah.

We add further that these Syah-Baforsham are Hamakishim Shemkhah by Kodesh.

Their Maktish Akashparahu, they sanctify the name of Akashparahu with holiness, and then

Darfur Shalma explains that the significance of the sratham specifically then being Maktish

Akashparahu is that these angels are very lofty, they're very great, and nevertheless

they recognize that they're something that even transcends them, and that's Akashparahu

Shem is beyond every entity, even the loftiest of things that exist in this world.

And then we explain that Kosobe Anubiyachah, and this conversation, this praise of the

Syah-Bhikodesh, is described in by the Navi, in Nishayab, the Karazal Zaved Mahan, the

college other, saying Kadosh, Kadosh, Kadosh, three times Kedusha, Hashem Tsifakos Hashem,

who is the master of the entire world, all the legions of the world, Malau Khalla,

Arts Kavodo, the entire world is full of his honor.

And with this, the Khazan responds by elaborating on the idea of Kavar Hashem, Kavodo Malayolam,

as Kavot fills the world.

But nevertheless, Mishar-sav Shuaalim, Zalazab, but his attendees ask each other, Ayayim

in Kavodo, where is the actual place, the residence of his honor, and Luma-sambar Khameiro,

and responding that, they say Baruch.

It's interesting to note that here specifically in Kedusha-Musaf, we note that the Malau Khalla

are asking Ayayim in Kavodo, in contrast to Shakhres, where the emphasis is Mim-Kal-Makhah,

Malkin-Musafia, meaning we know, from your place, your Malau Khos will express itself,

and the Malau Khos will notice this difference, and he explains that the reason why we specifically

know by Musaf, Ayayim in Kavodo, is because something actually changed between Shakhres

and Musaf.

The Gmarna-Voruzar, Daptalam, a basic explains that during the first three hours of the day,

Akash-Baghul-Kavayal-Kavayal sits on the Kise-Shemida-Sarach-Mim, he's no-hey-the-world,

with this Mida, with his expression of Rakhmanas.

However, after the three hours, Hashem-Kavayal-Kavayal leaves that Kise-Mim, and it's not clear

which Mida he's expressing, and therefore, the Malau Khemay asking Ayayim in Kavodo,

which Mida are you expressing at this point?

There Akashul-Kavayal-Kavayal-Kavayal presents a different interpretation,

and this is found in Sin-Rash-Pay-Vav-Sif-Gymal, and he explains that the term Ayay is actually

Rashitevos.

Rashitevos, for the words S-Yama-Shabis found in the Pasek-Zachars-Yama-Shabis,

meaning to say specifically, on Shabis there is an awareness, a greater awareness of Akash-Baghul,

and he explains that the Shabis-Nikr-Arts-Linu Ma-Khuso-Shahakash-Baghul,

Lami-Shem-Mikade-Shah-Shabis-Karay, those who properly sanctify Shabis,

they have a greater awareness of the Ma-Khuso-Kash-Baghul, and they are Khash-Shul-Khan-Arts-Ferther,

and now, on Shabis, when we ourselves are sanctifying ourselves and transcending the world that we live in,

we're om-duv-ba-ma-j-ma-drega-akhas-im-ah-mala-akham, we're actually now standing on the same level

as the Malakham-Am-Salves-Shemar-Gi-Shib-Kidusha-Kidola,

meaning the more transcendent a person is, the more they actually recognize the transcendence

and Kidusha-Baghul-Shabis-Baghul. When a person is living in a world of Khomrius,

they don't even have the antennas to recognize that there's something beyond,

but the more that a person is in tune with this world of Kidusha,

he's able to recognize that there's something profound and great from a Kidusha-Baghul

to the extent that they ask, Ayay-Mikhum-Kvada-Where is this place of cover, this place of Kidusha,

and there are Khash-Shul-Khan-Explains-Kis-Zad-Lum-A-Sigan, because even the Malakham,

even though they're so tuned to Kidusha, they recognize that there's something beyond,

and therefore they ask, Ayay-Ki-En-Ki-Za-Kidusha-Sawis-Bagh,

because there is no end to the Kidusha-Baghul-Shabis-Baghul,

and that's only irrelevant and apparent to the people who recognize Kidusha,

and that's the Malakham, and on Shabis, it's cli-Sawis as well.

It's interesting to note that the Ar-Khash-Shul-Khan also notes that the Svaram

have a minute to say Kidusha of Kesser, Kesser-Yinul-A-Khan instead of Nari-Kts-Khan,

and the Ar-Khash-Shul-Khan explains that in that text,

we have a Lushon,

that not only will the Malakham place a Kesser-Yinul-A-Khash-Baghul,

but also the Jewish people who are below,

not just the Malakham-an-Hai, together,

will place Kidusha by expressing this Lushon of,

Karaj-Karaj-Karaj.

And the Ar-Khash-Shul-Khan, there are questions based off the Gomeran-Khul-En-Daf-Zad-Al-F-Mabez.

How could it be that the Malakham-an and the Klay-Saw are together

expressing Kidusha, but the al-akh is that the Malakham can't say Kidusha and Shira

until the Jewish people already say it.

To this, the Ar-Khash-Shul-Khan says that since the Jewish people already initiated Kidusha

during Shakhris, now during Musaf, the Malakham can join with Klay-Saw.

Putting these two ideas together,

it could be that while Klay-Saw have to initiate the Kidusha,

they're not on the same level as the Malakham when they actually express that Kidusha.

But once the Jewish people have already been accustomed to saying Kidusha and Shabbis,

number one, the Malakham can join in with Klay-Saw at the same time,

but it also means that the Jewish people themselves

have been more accustomed to the idea of Kidusha that they now can express

Kidusha on the same level as the Malakham as noted by the Ar-Khash-Shul-Khan

in the ability to say, Ay-e-Mikom-Kavado.

Yann-F-Yosef, one of the commentators on the sitter,

adds further, that when one says, Ay-e-Mikom-Kavado,

one is actually attaining a greater manifestation of the Nishrama Yisira of Shabbis,

and it could be very much related to what we're saying now.

When a person recites Ay-e-Mikom-Kavado,

not only is he recognizing that he's on the level of the Malakham to attain an awareness of a

Kha-Sh-Bharku that there is something that is more transcendent than the status of Kidusha

that he sees now, but actually he is developing within himself simultaneously that added awareness

of Hashem's transcendence, he's inculcating the adeys of Shabbis more with the Tfila of Masof,

and the Ar-Khash-Shul-Khan again in a different place in Simon-Resh-Pay-Vav-Sif-Hay

makes a very similar point, and he explains in Tfila of Shakhris, all the references to Shabbis

are written in Bala-Sham-Zachar, one of Sato-asham-Al-Kinu, Lugair-Azaz-Al-Hal-Tom-Al-Kinu,

but during Masof it's all in Lushan-Kaiva, Ritesa-Karban-Asaah,

Sivisa-Pair-Shah, Im-Sidra-E-Nesachar, which are referring to Shabbis, but in the feminine.

And he explains that the Pshat might be because Kabbalahs-Hakadusha,

Kedusha of this Nishami-Sidra we've been discussing,

of the greater awareness of Akhash-Pair-Khu through Shabbis,

is actually tained most during Masof, and he says Kairidua based off of Kubalim,

and he explains Kabbalah that he receiving is always represented in Lushan-Hakadush,

Bala-Sham-Kiva, by representing Shabbis as an akhava, like a receptacle, in contrast to Lushan-Zachar.

And the Akhash-Hakhan's idea may be, again, fitting into this general idea as all that during Masof,

and specifically during the Kedusha of Masof, we are attaining a greater awareness of Akhash-Pair-Khu

to the extent that we are now able to say Ayyem-Komak-Kawada we have the awareness

to know that there's much more beyond our grasp and understanding.

As an aside, the Akhash-Hakhan, as further, this may be the reason why we reverse

the aliphate into Kabbalahs-Habbis as we explained in the previous Shurim,

and explains, maybe the reason is, is because any time that we're going backwards,

that's an expression of Gvura. Chasad is the outward expression of something, and Gvura is the

restraining the counter-force, which is creating context and forming that idea and giving it

haggaros and boundaries. And that may be related, obviously, to the idea of Zachar-Nakiva,

the Zachar expresses, and the Nakiva receives and gives context.

During Musaf, we are taking what we've given seemingly from Shakhris, the ideas of Shabis,

and we're contextualizing it, we're forming it, we're trying to receive it now,

and bring it into our life and our awareness and consciousness in a more clear and recognizable

fashion. After we express the Malachem, who wonder where is the Makhom-Kawada, we respond that

the Malachem recite to this question, Burr-Kawada-Shabim-Kawada, blessed as a Khashbar-Khu,

in his place. The Dharvashalam explains that the response of the Malachem, Aayim-Kom-Kawada,

where is the place of his honor, and then the answer of Burr-Kawada-Shabim-Kawada,

is not simply a response and an answer of the same thing, but rather we're clarifying,

what does it mean that a Khashbar-Khu's Kavod is expressed in the world? And the Dharvashalam

explains that this, back and forth, can be explained by understanding what the term Malay

filled, like the Kavod of Hashem is filling, what does the term Malay mean? Either it could mean

that it's like the filler, something that is used to fill the empty space. So for example,

the Pasek said that Hashem's Kavod filled the Mishkan. It's Kavyal-Khal understanding that a

Khashbar-Khu's presence is filling the empty space of the Mishkan. Alternatively, the term Malay

doesn't mean the filler, but the thing that is filled, like a Khos Malay. The Kapp is full,

down to the Kapp is filling the empty space, but the Kapp itself is full. First, the Malachem

see the world, they recognize a Khashbar-Khu, they see all his interactions, and they say,

Khodem-Kawada-Malayalam, his Kavod is filling the empty space of the world, the world exists,

and a Khashbar-Khu's Kavod is found in this world. And now we're asking Aayim-Kom-Kawada,

where is the Khodashem? How is it possible that the Khodashem, which is infinite, how can it be

contained into this finite world? And to this, the Malachem respond, that's not that the Khodashem

is filling the finite space, rather, Baruch Khodashem-Mum-Kom-Kawada. The cover of a Khashbar-Khu emanates

Mum-Kom-Kawada, meaning to say, Khashbar-Khu is not simply manifesting himself in this world,

but rather the entire world exists solely because a Khashbar-Khu wants it to happen. And it's not that

the Khodav Khashbar-Khu is filling the world, like the first understanding of Malay,

but rather the world itself is an expression of Khodashem, being to say the world cannot exist

as an independent entity, if not for the fact that Hashem wants it to exist, and that itself

is a manifestation of Khodashem. And while it's true that we seemingly didn't directly answer the

question, how could the Khodav Khashbar-Khu, which is infinite, be contained in a finite world,

the answer really is attacking the entire assumption of the question in the world itself.

Doesn't make sense that it should exist. It's all from Khashbar-Khu,

Khashbar-Khu's Russian is to express the entire universe, our entire existence,

as a manifestation of Khodav Khashbar-Khu. And now with this, the Khazan elaborates on the Khodashem

Mim-Komaw, Mim-Komaw from his place, who Yifan Berakhimim, who will turn with mercy via Khonad-Hameyach

Adim Shemaw, and love compassion for the people who express Yucharashem every worker,

Bukhoyom Tumid, each and every day, consistently, evening and morning. The Mach-Savitcher explains that

we note specifically Mim-Komaw from his place, but not Mim-Kom Khay, which is a different shakhers.

Again, for the same point, as he mentioned beforehand, that we don't fully know Ayyem-Kom Khodav,

we don't know where Khashbar-Khu's Mida is being expressed after the three hours like we know

by shakhers. It could be alternatively that the same reason that we gave above why we say Ayyem-Kom Khodav

we have this greater awareness of Khashbar-Khu, and therefore we have more of an understanding of

the fact that we don't know the true extent of Hashem's lostiness. And the same reason why we say

now Mim-Komaw from his place, because we don't know where exactly your place is,

therefore we speak blush and mistar, in third person to express the fact that we have this

more distant understanding and recognition of Hashem's transcendence. We add further,

Pamayambi-Avash-Shema-Murrim, we say twice with love the recitation of Shema.

The Ravana explains that the idea of Shema singing with love is based out the fact that we see the

brachus of kruishma right before talking about love like Avar-Aba, Abas-Olam, and as we noted,

in those she or him, peace of the Avudraham, that in order to attain proper integration of

Kabbalah-Sama-Khamashema-Iyem-Yuh-Khamashem, recognition of Hashem, one cannot simply express those

terms, one has to feel fully integrated in the idea of a Khashbar-Khu, which is an expression

of Ava, and only then can he fully have an awareness of Kabbalah-Sama-Khamashema-Iyem, or he gives himself

over to a Khashbar-Khu. As we noted in the introduction, at this point, Klai-Sraal recited Shema-Iyem-Sraal,

either as a full expression of Shema-Iyem-Sraal, or as an Askara, of which Shema-Iyem-Sraal is for

the future generations after the Shema, and their result, as quoted by the Anaphyo-Safe explains,

that even nowadays, when we recite Shema-Iyem-Sraal, we have to have the Kabana as if we're

accrucing Shema. And this again, may fit into the general theme that the idea of Shema,

Bim Kabbalah-Al-Mah-Khu-Sama'im, is effectively the same Kabana that we're supposed to be having

during Shema-Iyem-Sraal, and ultimately during Kharusha, as the Ravab-Berravan explains,

that the Kabana of Kabbalah-Al-Mah-Khu-Sama'im and the Kabana of Tfilah is really the same thing.

We're expressing our commitment for Khashbar-Khu, our recognition of Ashema as the creator,

transcending all reality, and we're giving ourselves over in that recognition. And during Kharusha,

Aush-Muna-Sraal, that's the ultimate manifestation of that awareness that we are recognizing on

Khashbar-Khu, and we're giving ourselves over, and now we're expressing it here as well. It's

interesting to note, maybe that's the reason why specifically, we recite Shema-Iyem-Sraal, doing

myself, because there is no Kriishma related to that Tfilah, and therefore, we want to insert

Shema-Iyem-Sraal here to give us that added recognition and concentration in understanding what

Kriishma and Kabbalah-Sraal-Mah-Khu-Sama'im is all about. At this point, we now move to the

second section of this Kriishma of Masof, where we shift from talking about what Amalachem are saying

to what we are expressing ourselves, which, again, begins with the restation of Shema-Iyem-Sraal.

And now, the Khazan says, hu al-Okainu, hu al-Vinu, hu al-Kinu, hu al-Shayinu, we now express terms

of our relationship to a Khashbar-Khu, we see number one, hu al-Okainu, the Ar-Khashachhan

emphasizes this point in Rish-Pay-Vav-Sif-Dallad, sh-Anu-Makabum al-Mah-Khu-Sama'im,

Yusbaraq, hu al-Makabal upon ourselves, the al-Mah-Khu-Sama'im at this point, which is, again,

a manifestation of Shema-Iyem-Sraal-Shayinu-Shayinu-Shayinu-Shayinu-Shayinu. And then we shift to talk about

a Khashbar-Khu, hu al-Vinu, he has a really shabratas, he is our father.

The Rubin and Karak explains this is based of a positive Nishayahu,

Parak-Sama'im, a positive design, Ki-Ata al-Vinu. And Rashi there explains that what does it mean

to be a father, for Allah-Khala-Habbit-Wu-Liru-S-Pitzar-Sainu. You have to be aware and see

art-sarros, being a father means to be aware of what the child's going through. And the rock there

says, not only is it mean to be aware, it means to be Marachim immediately,

mean to act upon those feelings and help the son as much as he can.

Furthermore, we say, Ata al-Mal-Kinu, you are our king, the Ar-Khash-Ukhun on that

sif explains that sometimes the father sees the pain of the son but can't act upon it, but the king,

he has you khos to do so, Hak-Khash-Brah-Khu, you obviously have the ability to act upon it,

you are the king. And we then say hu-Mu-Shayinu because we have this awareness of that he's

our father, our king, we are a cabal of Mah-Khash-Main, in that awareness. Therefore,

explains the Ar-Khash-Ukhun on the batuchin, shahu-Mu-Shayinu we can guarantee for ourselves that he's our

savior. And we'll talk him, we know furthermore, hu-Yash-Shabinu-Brah-Khamaf-Shayinus who will make

hear, he'll make sound for us, he'll make aware of us. A second time with his mercy,

Lei-Nay-Khal-Khai before all the people, Liyos al-Khamul-Liru-Khim, that you are our God,

Ani-Esham-Liru-Kham-Esham-Khwe-Akhul expresses that by saying, I am a Shamm,

your God, as recited in Kriishma itself. In terms of just explaining what different terms

are in the sentence, Ya-Shmi-Einu-Dhach-Shayin, Ash-Ghaz explains, comes from the Palsikin-Shmuel,

alif-Perek-Tas-Vel-Palsik-Dalad, Da-ish-Shama, Sh-Ulas, Am-Shal was Shama,

caused hearing. Rashidaer explains, he means call out,

Rashidaer explains, he means to gather, meaning there's some awareness that's being made,

that Shama is making, that is going to bring a second time, a second Ghulah.

The question is exactly, what is the second bringing? Wasn't there already a Ghulz-Pal-Vel,

a Ghulz-Mitsraim? There are many times that Shama brought us back, what are these two moments

of returning, referring to? Thribi-Nikar explains, this is based off of Palsikin-Shayin-Shayin-Shayin-Shayin,

alif-Palsik-Dalif, where it says Vah-Yabayahu, Yusuf-Ash-Shm, Sh-Nes-Hada, Shama come a second time,

and the redact there explains that the second time means, after the first time, which is Ghul-As-Mitsraim,

there'll be even greater Ghulah, which is Ghulah-Las-Adla-Vel. But the Ghulz-Pal-Vel, the redemption of

the Ghulz-Pal-Vel will not be considered parved, that can't, because not all of the Jewish people will

be returning, only part of Klyso will be returning. The future redemption will be all of Klyso

together. There are Khashoghan there, Siftala notes further that the reason why we talk about Ghulah,

this point is because Shabis is a time of redemption, and arguably, specifically by Mosef,

when we have a greater awareness of Shabis, and this is Shami-Seri coming in, we can really

tap into that idea as well, we're experiencing a little bit of redemption, a little bit of

Bain-Al-Ahmabah, and therefore we could tap in and ask for a more fuller fruition of that Ghulah.

Thribi-Nikar adds further, that we emphasize Ani-Ash-Sham-Al-Kay-Kham, Yusuf-Ash-Sham-Al-Kham,

which is Hashem's expression of his relationship with us and our relationship with him,

and explains his conscious, really, to the expression of the Malachem, the first part of the Qudush

that we've been describing until now, in which the Malachem just prays the Qash-Brahul as transcendent,

but the Jewish people, they actually have a more intimate relationship. There's Kabbalah-Saham-Al-Kham-Al-Kham-Al-Shamayem,

there's the Jewish people Baha-Bah expressing their commitment to a Qash-Brahul, and Shem responding,

that I'm with you, I'm going to protect you, this is a unique aspect of Klyso,

and arguably explains the first, it relates really to Shabis, and the idea as well,

of Yusuf-Bah-Bah-Bah-Mahous-Kham, the idea of recognizing the Malachem of a Qash-Brahul,

specifically on Shabis, and specifically for the Jewish people who had this unique relationship

with a Qash-Brahul in contrast to the Malachem. As an aside, the Ribi-Nikar, it's further,

we then say Yimlo-Kha-Sham-Al-Alam al-Ka'yach-Zil-A-Dawadar al-Halukah,

and the Ribi-Nikar explains that this lushness of Yimlo-Kha-Sham-Al-Alam is something that really only

applies to the Jewish people, to people, and not to angels. As based off the Pasadkin-Shayahu,

the idea of Malachus is connected to Das,

ki Malar's day as a Shem in the future, when Malachus Shem is fully realized,

the world will be full of daya, will be this greater awareness and intimate relationship through

that Das, of a Qash-Brahul. This is something that is unique to people, and specifically

Klay Israel, and we're emphasizing that at this point, at the end of Kedusha, which again fits

into the general idea of Kedusha, that it's not just transcendence, but it's bringing that transcendence

into this world. So just to reveal what we learned to tell now, Kedusha has most of us two parts,

one relating with the Malachem, prays a Qash-Brahul with, and the second part is our commitment to

a Qash-Brahul. We relate that Ritscham and Akthirschah, like the Solciyeh Salfe Kodesh,

which is the Malachem, they express Kedusha, they express Khod, Khod, Malay, Olam,

they recognize that a Shem is number one filling the world, but more than that, the entire world is

dependent on a Qash-Brahul's russum to have the world exist. And to the extent that there's a

greater awareness of a Qash-Brahul, we ask Ayyemukum Kovvedov, which is related to the Malachem's

greater awareness of a Qash-Brahul, and also are heightened awareness of a Qash-Brahul,

Anshab specifically, through Musaf. And to this, the response is Braakhkvodashemukumov,

Mimkumovashem will express Rakhimim to the nation who expresses Kamal's Amal Khush-Brahul,

to the second section, and we then relate, Shma'is al-Shamaqin al-Shamaqad,

we express the fact that he is our God, we become Amal Khush-Brahul, and then we relate what our

relationship is to a Qash-Brahul, in both directions. Hashem is our father, Hashem is our king,

he's going to take care of us, humo-shinu, he'll bring us to Gullah, which is related to Shabis,

and then we relate, finally, Liyos al-Khamul-Kham, which is the end of the Qash-Brahul,

Aniyash al-Kham, and a Qash-Brahul, to Claris, I am Hashem your God,

meaning to say that there's this relationship, this unique relationship with the Jewish people,

which is unparalleled to that of the Malachem. And therefore, we respond, Yimul Khash-Brahul-Kham,

Yimul Khash-Brahul-Kham, we ask for this ultimate manifestation of understanding the Qash-Brahul,

of the Malachem, which is obviously related to Shabis, when we have higher awareness of a Qash-Brahul,

and we could express this Makhul-Valakhos-Hah, Sharma-Shabis, the Kari-Onik.

Just to put two pieces together, it could be, as we related the uniqueness of Musaf,

to be something that is specific to that of being ati-las Hatsibur, something of the Tsibur

where it's coming together, it could be that the reason why the Tsifil of Musaf,

specifically has a greater ability to integrate a deeper awareness of a Qash-Brahul,

which is an inshami-saira, into our psyche, into our outlook, may be related specifically to the fact

that this Tfila is specifically a Tfila of the Tsibur. Earlier in the previous year,

one of the explanations of Tee-Kanta-Shabis is Tee-Kanta as a Quf. Asham, you were

massacring as a Shabis, and the idea explains the Rebn-e-Kar is that not simply that Asham

instituted Shabis, but that Shlaba-Homala created a concept of Khatsar-Airov, which a lot of

four people to come together on Shabis, and a Qash-Brahul was happy with that. Tee-Kanta-Shabis

means not just that Shabis was instituted, but we have the ability to come together on Shabis.

That actually is something, which is the basis of the added-kidush of Shabis, and really the

basis of what Musaf has all about, the ability for us to come together as a Tsibur, and really the

theme of Kriya-Satara, which may serve as the introduction to Musaf, all that comes together to

express the point that with the Tsibur, with us coming together as one unit before a Qash-Brahul,

we're able to have a greater integration of that Qidush of Shabis. As the Tsibur

connects with a Qash-Brahul, Klyasul comes with a Qash-Brahul, and has a deeper awareness of

a Qash-Brahul, and it's able to make a Kabbal, almost Khash-Brahul, specifically during Qidush of

Bitsibur, and that awareness is something that is able to permeate deep into our mind, into our

life, into our environment, and create a greater awareness of a Qash-Brahul as the creator and guide

of our lives.