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About this Episode
Explanation of אין כאלוקינו, where we conclude our תפילה, utilizing the model of קטורת, with a final affirmation of ה׳ as our G-d and description of the import of שבת.
Hosts & Guests
Transcript
Good afternoon everyone, we are continuing our learning of Tfila of Shavis, we are up to
Enkelochino.
This Tfila seems to be at least since the times of the Rishonim, and the impetus for this
institution of residing Enkelochino is that it is a means of filling up the Brachus count
of a hundred Brachus a day.
The Archuschaim, the Kobo note that each line of Enkelochino serves in the place of another
Bracha, and therefore it is included in the count of Meia Brachus Bcholion.
Machusavitri actually adds that it actually takes the place of filling in the missing
Brachus that are said during Archuschaim, during Amida, to complete Shmura as your Brachus.
He notes that there are four phrases in every stanza, enkelochino, enkelochino, enkelochino,
and furthermore there are three lines, enkelochino, mikelochino, and no delelochino, giving
us a total of 12 different lines, and these 12 lines correspond to the 12 missing Brachus
Shmura Essere.
We have a total during the Emechal of 19 Brachus.
We recite seven during Shmura Essere of Shabbos at 12, that's 19.
Furthermore, the Machusavitri explains that the lines of Enkelochino, mikelochino, no delelochino
are vegetables for the word Amin, like answering to a Bracha.
And then we say Baruchalokino and Atalokino to finish the Brachus like Baruchat Hashem,
like we say in every Brachus beginning with those words, we're effectively trying to
create the structure of a Brachus.
The Ravana explains, however, the reason why we say enkelochino is not because of its
connection to my Brachus, in a general sense, but it's actually connected to the Kiddusha
that we say during Musavav Shabbos, where we say hui-lochino, hua-vino, and we're expressing
the fact that he's alokino, he's our god, in this point where we say enkelochino, enkelochino,
enkelochino, enkelochino, we're emphasizing the theme that we've been elaborating on
in the Kiddusha, really, is the general theme of Tehla in general that we express our
Kabbalahsama Hashem, and this is a really effective way to complete Tehla by expressing
that point as well.
The Rebn-e-Kar has an interesting point, and he notes that in his custom, enkelochino
was recited after davening of Marev, of Shabbos, on Moti Shabbos, and the emphasis is
less about the Lusham of enkelochino, but rather about the next section, in enkelochino,
which is Pizemakatoris, the smell, the nice smell of the Kittoris, and we're saying that
Shabbos itself does not require any fragrance because it itself is a beautiful experience.
However, we need to sum them now as we leave Shabbos because we're lacking that great
and peaceful experience of Shabbos, and therefore we're reciting Pizemakatoris, which
is discussed as the creation of a fragrant aroma.
In terms of the structure of enkelochino, there are five parts.
The first part is where we declare our recognition of Makhashbarokales from enkelochino until
Atuomoshino.
The second section is the discussion of Pizemakatoris, the creation of the Kittoris.
That's from the words Atuomoshino, all the way until Bamiq deshmebn-e-Kavod.
The third section is the Mishnan-Tamid, which talks about the Shiri halavim, Hashish halavim
until Shabbos Umnuchalachai al-Mim.
The fourth section is a quotation of Tundraveliou, Kalashan al-Halachis, Bukhalyom, Muftach
Luxia, Bain al-Habba, Personasalam al-Halachis, every single day to get al-Habba.
And the final section of fifth section is the statement that we said actually in Pabem
al-Malikin, Amir-Lazar al-Rikhanina, Tameiq al-Halim al-Rim, Shalom al-Mim.
Al-Dwain-Talasham al-Rikha, Shalom al-Bashalam.
So moving into the details of En-Kalakina, first section is our declaration of Akash-Baghul
as our creator, it's a really a recommiment of the points that we've been discussing
until now about Khabal al-Salam al-Halachis.
And our first notes that the progression is, first, En-Kalakina, Me-Kalakina, No-Da-Lakina,
and then Bar-Halakina.
And our first explains that the progression's first is our absolute conviction in Akash-Baghul
En.
Once we have this clarity, then we could start understanding and be in the hookair in understanding
what exactly does the mean that we have this faith in Akash-Baghul, Me-Kalakina.
And we respond to Akash-Baghul En, we know who Akash-Baghul is, and therefore we are able
to commit No-Da-Hul-Da, which is not just thinking, but actual paying homage and committing
ourselves to Akash-Baghul, then we could be a source of blessing to fulfill that mission
as well.
Our first notes, the progression in each stanza, is first recognizing Hashem as the Kael,
which is the creator, El-Kinu, the creator, Ad-Nus, which means that Hashem is the master
over our conduct, he guides us how to control our lives, Malkinu is Hashem guiding, but
on a communal level he's guiding the world, and Moshinu Hashem is guiding us specifically
to a specific goal.
So the progression goes as follows, En-Kalakinu, En-Kalakinu, En-Kalakinu, En-Kinu, En-Kinu,
god, like our god, master, like our master, king, our enthusiasts, like our savior.
Then, we make the same phrase going on to Mee, who is Akash-Baghul?
N suburbs in Moshinu, then we say we are going to fulfill the россий of Akash-Baghul-Baghul.
Brochuctmochino.
That would say a final declaration of, well to whom you too are Godads, and to which
too much of Kinous is a false circle of Tudo
as our guide, master and creator.
After this declaration, we will talk about the moeten добрadis.
It's interesting to know that the plagiarism was offered after the Kar Gibbs period
and not the carbon musaf.
And the Mr. Bruin-Simon Kuf Lamin-Base, if cutting your dollar, explains that while it's
true that the order and presentation of the Avodah had the tourists perform musaf, we
have it afterwards.
The F-Shirt and the reason is the Kavanaugh-Sainu lift army tohti-bretoro-guk-savim.
It's not really because we want to effectively bring the tourists, but it's to end up
diving with the Bretoro and went to the memoriam, and potentially the one of the reasons
Abikabas, Lafriakhak, Kleepos removed, other spiritual externalities which may affect
art's filos.
Refersh explains, interestingly, that the reason why we mention Katoros is actually specifically
related to the text of Enke-Lokainu.
Enke-Lokainu is a recognition of Akashbarchu as the creator of the world, the master of
the world.
Enke-Toros itself is a recognition of that point.
Number one, Katoros represents offering of every aspect of a person's personality's
life, which represents a re-ech-ne-ch-la-shem, it's a pleasant and romantic Akashbarchu that
total commitment towards Akashbarchu.
And Enke-Toros itself, the makeup, has that point in the sense that Katoros contains
Chalbena, which is actually a foul smelling item.
And the point is to tell us that because there is something foul, there's something lacking.
Then there's a place for perfection, there's a place for Akashbarchu to express his power
and overcome things that may look bad and evil, but Akashbarchu can overpower them and
guide that imperfection to its ultimate perfection as well.
That's what is represented by Enke-Lokainu and manifested in the Pitamak-Toros.
Other Mepharsim seems to understand that progression really is, that we really should be
saying Pitamak-Toros, but we need to introduce it with Enke-Lokainu.
Enke-Lokainu is a recognition that shem is in control of the entire world.
The al-Akhir is that when one brings the Katoros, there's a special sigrul that will
become wealthy.
And in order to remind ourselves that wealth doesn't come by itself, it's from Akashbarchu.
We first initiate by saying Enke-Lokainu, it's all from Akashbarchu.
And the way one does that Akashbarchu can give us a secret that if you bring the Katoros,
one will become wealthy, but it's really coming from a shem.
We discuss in Pitamak-Toros a gamaar increases the avalan Bays and it's really a list
of many different ingredients.
The first eleven, the Robin McSplains in Hitchhulskle and Miktrush, Perk Bays, Hala Khug Bays,
that the first eleven are, again, the eleven sound monom that were given Hala Khug Mosh-Misi-Nai,
and the rest were given to enhance that aspect of the Katoros.
And it goes as follows.
The first eleven are, sorry, which is Baam, and we should have come here as an aside
explain, this is, sorry, which is the sap, which comes off the tree called the Kataf tree.
The second one is the Parm, which is Onayka, the third is Chalbana, which is Galbana,
the fourth is Levona, which weighed 70 times Amana, which is freaking sense, fifth is
Maar, which is Maar, the sixth is Katsya, which is Katsya, the seventh Shibulsana, which
is called Spikenard, Karkam Saffron, which weighed 16 Mane.
The ninth one is called Ksot, which is Kostas, which is Shana Masar, which is 12.
The Kylufo, which is called Aramatic Bark, which is Shlosha, and Kinman, which is Sinman,
had nine of it, Boros Kashina Tishikaban, and the Boros Kashina, which is called the Karsana
Leer, or Lai, contained nine Kaban.
Shinnogamilos says the Boros Kashina, they would cover the Seaparron with it so that it
would look nice, but it's not really for the Aroma.
This highlights the point that after the eleventh, those extra ingredients are really not for
the sense, but for the actual general enhancement of the Katoras, but not for the actual eleventh
time monom, which are the Iker, of the Katoras offering.
The thirteenth one is Yenka, reasoning nine from Cyprus, which weighed Sun, Tloss of the
Kaban, Tloss of three and a half Sun, and Nalakas, if you don't have any kind of reason,
you could bring white, old, white wine.
Shinnogamilos says the Cyprus wine, they would soak into the Seaparron again, so that should
be strong, and it's true that the person can use Meraglion, but it's not appropriate
to use Meraglion because of honoring the base emigrash.
The fourteenth was Mace Nakhsdomis, Sudom Salt, which was a Rova, and as the fifteenth
was called Mala Ash, and the smoke riser, a little bit, Colchew, and as I believe about
these ads, they would even add Jordan Amber, Kipas Hayardin, even a little bit, and if you
add Duvash, Allah has His Apostle, and if you miss any of the Simonim, meaning the first
eleventh, one would be Khayev Misa.
After discussing the Pita Makataras, we move to the third section, which is the Mission
and Tumid, the last mission of Paragzain Mishnadal, which discusses the sheer of the Levine
throughout the week.
The reason why we mention this, explains the Arakhashchanan Simon-Rajpayev of Sif Vav, is
for one of two reasons.
The first reason is to teach us the importance of Shabbos.
Shabbos is the day, explains the Arakhashchanan Shakul Moshchim, Yeni Kossamashabis.
All the days get their sustenance, their spiritual energy from Shabbos, and this is for two
reasons.
Kihime Kaur Braakh, a number one, Shabbos is the source of Braakh, which extends throughout
the week.
The Taakhl Sayyamim Shabbos, and the goal of the week, is to end off in Shabbos, is both
the beginning, the source of everything, and the goal, which is the end of all the products
of the week.
And therefore, we mention the sheer Shaliyam of the entire week, because we're emphasizing
the importance of Shabbos and its centrality throughout the rest of the week.
The second reason is, we make submission to Zumivur, that explains in this mission of
the reason why we emphasize Shabbos, is Mirama is the Yom Shikulu Shabbos, Hashem Shabbos
Yiskulu Zahe.
Shabbos isn't just a Shabbos during the week, it is something that represents a time frame
in the future, and when we keep Shabbos now, we'll be so glad to that future, a much more
full manifestation of Shabbos.
And the mission goes through the sheer Shaliyam, how you omran bebes amigdash.
And at Yom Shion, they would say, La Shemar is Murawa, and Monday, Yom Shini, they would
say, God was Shemul Mumaoud, and Yom Shlish, they would say, the Kim and Saba Bar-Askel,
and Yom Ravili, they would say, Kel-Nakom-Ashashem, and Yom Khamish, they would say, Haryin
or Kim Ozenu, and Yom Shish, they would say, Shama al-Khyuslavesh, and on Shabbos, they
say, Bizbosh, Shilam Shabbos.
And that is the Mizbosh, Shil-Lasudavo, the Yom Shikulu Shabbos, Umnu-Khal-Lakhayal,
and Mim, it's this song for the future, not just for Shabbos itself.
After reciting the Cedar Halivim, what they would sing throughout the week, which is
part of the Avoida, we conclude with two Ma'amari, which is the final fourth and fifth sections.
The fourth section is the quotation of Talind Veliyo, actually, according to the end of
Shas, and he did that by giving them an alif, where the Shiva of El-Yaw makes the following
statement, Kalashan al-Halachus Bukhalyom, Mufta Khlushuban al-Amabah, anyone who learns
al-Halachus each and every day will be guaranteed that he is a resident of Al-Mhabah, Shnamar,
Halikus, Al-Malau, Aatirq, Halikus, Al-Halachus, the term Halikus, Al-Malau literally means Hashem's
ways are eternal, but the measure to understand is to mean Halikus if one learns Halachus,
Al-Law, the world, meaning Al-Mhabah, is low to that individual.
And in some ways, it's a very fitting ending to the process of Tehla, because after Tehla,
Al-Halachus one should learn a little bit of Torah, as we find during the Meha-Khal, we say,
Uval-Atsiyun-Gawal, after daviding, they will learn a little bit as well.
So too, when we finish our, it's a field of most of you who want to end off with Dibri Torah,
as the Mishmura writes earlier, that's why we say in Kailakinu, Pita Makatoras, to end off with Dibri
Al-Halachah, therefore we emphasize the importance of Dibri Al-Halachah, as that is the source of
becoming a person who is fitting to be a resident of Al-Mhabah, he's connected to a world which is
beyond this world, the world of Torah. And with that, we move to the fifth section, which is
what we described when we completed the Ba'am al-Malikim, which is the statement of our
Bilal-Atsiyun-Ghaninah, but the importance of Tameen-Kha'amim, or Mardim Shalom, or Olam,
that not only is Torah important to create an experience of Al-Mhabah, but even in this world.
Tameen-Kha'amim create peace, they develop the world, they bring the world together,
and that is all through the Korak of Torah, which brings us up to the Al-Mhab world, but also
brings Al-Mhab into this world where we experience the idea of Shalom and connection to Khashbar-Khu
and to each other as well. So just to reveal what we're going to tell now, En-Khalakhenu has five
different parts. The first part is our explanation of a Khashbar-Khu as our God, which is the follow-up
of Musaf, and is a way to be mashlam our Me'ab-Rachos. We describe a statement, an absolute statement
of En-Khalakhenu, there's no Gala-Khalakha' Khashbar-Khu, and as the verse explains, then we could start
pondering and understanding, Me'ab-Khalakhenu is like Hashem our God, Me'ab-Rachoninu,
who is like Hashem, who is our master, Me'ab-Khamal-Khenu, who is the being who guides our life, and who
Me'ab-Mhosh-Einu, who is the being who actually brings us to a certain goal. We recognize it's
a Khashbar-Khu, and we conclude with that repetition in the expression of no doubt, where we commit
ourselves to a Khashbar-Khu, we want to be a source of blessing to fulfill the rest of a Khashbar-Khu,
and we conclude with Ata-Lakhenu, we can affirm in the positive that a Khashbar-Khu is our God.
After this declaration, we move to the second section, which is the talking about,
of Peter Makhataras, number one, we transition from recognizing Hashem as the creator
to the one who's also to give over wealth, which is expressed with Peter Makhataras.
Alternatively, Peter Makhataras is the manifestation of our total Khashbar-Khu,
and that is obviously coming with the knowledge of the recognition of Hashem as the only God,
Ata-Lakhenu, Ata-Hu-Lakhenu. In the second section, we describe the list of the ingredients for
the Peter Makhataras. In the third section, we transition to talk about the Shireh al-Aveem,
which our Khashbar-Khu explains is to talk about the centrality of Shabis, as well as the
description of the end, which Shabis is Yom Shikol Shabis, Makhal al-Khayal al-Mem, we describe
the different Shireh al-Aveem. In the fourth and fifth section, we talk about the importance of Torah,
Khashran al-Aqas al-Khayal al-Mem, we describe the Shabis, Makhal al-Aveem, and furthermore,
this statement of Ta-Mirra-Khamin, Mabim Shalim Bolam, both Torah is something which allows a person
to attain al-Mahabah, but it also affects our interactions in this world, creating a sense of Shalom
bringing really those two worlds together. And you're taking a step back, like you mentioned,
the name of the Makhsavitri, Enke-Lakhenu is really a follow-up of the Kedusha, where we say,
Hu-Lakhenu, Hu-Aveenu, we recognize a Khashbar-Khu as our God, and with that in mind,
we then finally conclude the process of the idea of Mosav, where we commit ourselves to a Khashbar-Khu,
which is really the theme of all of Tvila, and we express that with number one, this declaration of
Enke-Lakhenu, and we connect it to obviously the process of Haktar-Sakhtarus, which is the Avodah,
which is all about committing ourselves in our totality to a Khashbar-Khu, expressing a Reya-Khenu-Khashran,
the Pleasant-Romato-Khashbar-Khu, and it's something that really is a conclusion of the entire
process of Tvila, where we try to concretize these ideas, and therefore we're then able to take
them into our lives, acting upon them, which is reminiscent of the ideas of Halikhas-Aul-Mulau,
living the Torah, applying it to the rest of our life, and using the experience of Tvila as a
baseline for which we could manifest and express those ideas that we've been thinking about until now.
