Chana’s Tefillah: Speaking to Hashem from the Heart Like a Child to a Parent

Transcript

This Torah class is brought to you by TorahAnytime.com. The Gan days Hashem yisbarach last week, Shmuel, Shmuel Aleph, we started to learn up Chana, the story of Chana, the tefillah of Chana, and the birth of Shmuel. It's interesting that this is the haftorah of the first day of Rosh Hashanah. On the first day of Rosh Hashanah, we read the haftorah, this perek and the second perek of Shmuel, that Chana is mispallel for a child, and the child is born, and the child is Shmuel. Now why do we read the haftorah of Rosh Hashanah, this? Why is this the Tanach that we read for Rosh Hashanah, the first day of Rosh Hashanah? So first we have to begin by asking, when did this occur? When did it take place? What day on the calendar did the story of Chana happen? So the pasuk tells us, Vayehi hayom. It was the day. Pasuk daled, Vayehi hayom, Vayizbach Elkanah. He gives p'ninah, he doesn't give Chana. Chana gets hurt. She davens to the Eibishter. Vayehi hayom. It was the day. What day are we talking about? What day was it? So Rashi right away tells us, Vayehi hayom v'hava yomim מועט. It was a Yom Tov. Which Yom Tov? Fregst a gut. Which Yom Tov? What day are we talking about? So if you look at the Medrash, the Targum Yonason, they say it was Atzeres. Does he mean Shavuos? Do we mean Shemini Atzeres? But you see the pasuk singles out the day, Vayehi hayom. There's an emphasis. It was the day, hayom. Rashi has to tell us what was the yom. It was a yom מועט. Is it significant in the story? Is it important for us to know Vayehi hayom, that it's a מועט, and which מועט? So soon show you that it's very important. It's a very important פרט, very important detail in the entire story. But I want to begin with the Gemara. The Gemara in Megillah, daf lamed aleph amud aleph says, the reason why we read this story of Chana on Rosh Hashanah, because Chana was נפקדה on Rosh Hashanah, which means that the Ribono Shel Olam on Rosh Hashanah decided to give Chana her request to have a child. This is a Gemara Megillah. It's based on the Gemara, Rosh Hashanah, yud aleph, or mem aleph, that other imayos, Sarah also as well was nifkadah on Rosh Hashanah. But you don't see more than that, that the pekidah, the response to the tefillah was on Rosh Hashanah. But did the story happen on Rosh Hashanah? No. Matter of fact, Rashi seems to say it was a meis. It was an aliyah l'regel; chayrei, he was oleh regel. We learned this last week. Rashi speaks about how Elkanah used to be oleh regel. Rosh Hashanah, mo'ed, oleh regel. It's a lot of talk in the Acharonim, the dinim of Rosh Hashanah, oleh regel, the korbanos, the chiyuv to eat korban shlamim. They were eating korbanos. There's talk about this. But it's interesting, Vayehi hayom. The word hayom, we know, is hayom haras olam, refers to Rosh Hashanah. Whenever we talk about hayom, Chazal point out, hayom is Rosh Hashanah. The Shlah writes clearly in Maseches Rosh Hashanah that not only was she nifkad—

On Rosh Hashanah, but the story actually took place on Rosh Hashanah. Az eiz och der Shlah hamefurash, Vayehi hayom. Hayom is hayom haras olam. So not only was she nifkad on Rosh Hashanah, like the Gemara Megillah tells us, not only did the Ribbono Shel Olam put on her a psak that she could have a child on Rosh Hashanah, but the actual story and tefillah of Chana took place on Rosh Hashanah. Which leads me to a question. I've always had this question. I've asked many chashuve talmidei chachamim. Stam, people know about this Chazal. There's a tikunei Zohar, Chazal, that on Rosh Hashanah one may not and should not ask for Banei, Chayei u'Mezonei. Rosh Hashanah is not a day which is set up for such bakashos. It's about the Melech. It's about His malchus. The lashon of the Zohar is very strong. Whoever asks for Banei, Chayei u'Mezonei on Rosh Hashanah is kekelev. It's like a dog that says, Hav, hav, give me, give me. The kelev knows no difference between a melech and not a melech. He's hungry, he wants. He could bark in front of a melech, Give me. It's a famous Zohar. It's a famous Zohar in Olam haTorah. They speak about this Zohar. So how did Chana go and spend her whole tefillah asking the Ribono Shel Olam for a child? She's asking, Vayehi hayom, this was her tefillah, give me a child. If you're not supposed to ask for children on Rosh Hashanah, and whoever does is k'kelev. It's a kasha that bothered me for many years. I'm sorry? That's the kasha. Vi ken iz zayn? ... Okay. So the truth is, מדף גוט פארשטיין דער חזל, because the truth is, we do ask for everything on Rosh Hashanah. What don't you ask for on Rosh Hashanah? And the teretz is, it depends why you're asking. If you're asking for yourself, prezentlach, if you're asking because you want, and here's your opportunity from the Melech to be able to get what you want, that's not good to ask on Rosh Hashanah. But if you're asking because of the Melech, because of the malchus and His kavod, you mean k'vod haMelech that you're asking, dos meg men ton. Zei shteit already in the mefarshim to explain, and I can't go into all the detail, but you find Rosh Hashanah, we do ask for a lot of things on Rosh Hashanah, and the teretz is, it's not what you ask, it's why you ask. And if you ask because it's for the Melech that you're asking, the best parnassah, k'dei zols kenen lernen, k'dei zols kenen davenen, k'dei you could send your kids to yeshiva. And the best yeshivas, kost a gelt heint to get into a yeshiva, let alone to be in a yeshiva. Al kol panim, dos meg men ton. If you look at the Nefesh HaChaim, he fataytshes takke the tefillah of Chana. The pasuk says clearly, how did Chana daven? Vatakom Chana. Chana gets up, acharei achlah v'shasah, v'hi maras nefesh, pasuk yud, vatispalel al Hashem. We spoke about this diyuk last week. What's pshat, vatispalel al Hashem? She davened on the Eibishter? She davened what, to? Pasuk yud, rabosai. V'hi maras nefesh, vatispalel al Hashem. It should have said, vatispalel el. She davened oif dem Ribono Shel Olam, she davened tzum Ribono Shel Olam. Sagt the Nefesh HaChaim, her tefillah was not—of course it was to.

But it was also more about al for the Eibishter, for His kavod. Ribono Shel Olam, ich daven for you. I know you have tremendous tzaar, tzaar haShechinah, that Yidden suffer, that I suffer. So I'm asking for you, not for me. Zogt the nefesh hachayim, Vatispalel — meidedikah, meidedik, meidedik. And he says that that's how you're supposed to daven. A Yid doesn't daven personal; he davens for the Eibishter. Vatispalel el Hashem. Un mimeila, it makes sense, the question I asked you last week: how did it come into her mind to daven and to promise that her child will be kodesh to the Eibishter for the rest of his life, to be? Where did that come from? Why did it come? A manaikum, that kinderl, and he's up, he's going to be devoted almost like a neder, a nedavah to the Beis HaMikdash, to the Mishkan. V'iltiv laShem kol hayamim. And the answer is because that was her tefillah on Rosh Hashanah. She didn't daven for herself personally. She davened, Ribono Shel Olam, ich vil kinderl, that it should be for you, it should be for your kavod. They should be ovdei Hashem, yirei Elokim. They should bring kavod Shamayim. Mimeila v'shiltef, and she kept what she promised. You know, rabosai, it's a very important lesson that must be taken here. A lot of times we daven and we tell the Eibishter, It's for your kavod. If you give me money, I'll do and I'll build and I'll... Ausgetan, stuck, greise zachen. And then when the checks come in, I don't know, forget the... V'shiltiv Hashem gets lost. I have to pay this, and I have to pay the gardener, and I have to pay... Let's rewind. When you daven, you didn't say, Ribbono Shel Olam, give me money to pay the gardener. People don't talk like that. You daven to the Eibishter. Most people say, Ever see a guy plays the lottery? If I win, I... Guess what? The Eibishter doesn't give us most of the time the lottery. You know why? Maybe because the Eibishter knows when we get the lottery, the venue is going to change. Mitamalech, daf das solin, and daf daf migeinen, daf daf mifamin, and daf daf mintan, and daf daf in my house, my... Instead of HaOlam. But this was tefillas Chana Rabbeisa. Tefillas Chana was, Vatispalel al Hashem. Un atehos is gedaven. Un azoi davened min Rosh Hashanah. Hamistama, now we understand why this became the haftorah of the first day of Rosh Hashanah. It's either because she was nifkadah on Rosh Hashanah, but why was she nifkadah on Rosh Hashanah? And the teretz is, vas zi davened richtig. She davened properly for the Melech, for the right reasons, for the kavod haMelech. Especially if it happened on Rosh Hashanah, tachgagut, like the shlah, the story happened on Rosh Hashanah, vayehi hayom, un atehos is the haftorah. A limud, to take out a limud. What's tefilas Rosh Hashanah? Good? I'm sorry, what? L'maan chilikim chayim. So I just tell you ayin to the shiurim that we spoke in the past around Rosh Hashanah, Yom Kippur time, right? I want to go one step further. Another nekudah, habeisai. Something very interesting about the story here with Chana. Many halachos Chazal learn from the tefillah of Chana. If you look at the pesukim, the pesukim tell us there was a unique tefillah. What was tefillas Chana? V'Chana medaberes al libah. There's the pasuk, pasuk yud-gimmel: V'Chana hi medaberes al libah. Zogt the Gemara in Brachos, daf lamed aleph, amud aleph through amud beis, we learn from here that tefillah needs kavanah. Medaberes al libah, it needs kavanas halev. Azoi zogt the Gemara. Good. The mefarshim, the Maharsha, they ask, we have other mekoros for kavanah balev. Fine, but al kol panim this is one of them. Medaberes al libah, that she had kavanah.

Another thing about the tefillah of Chana. It says that she davened in a very unique way: Rak sfaseha na'os. Her lips were moving, aval vekolah lo yishama. You couldn't hear her. As they state, continuing the pasuk, Yud gimmel, Rak sfaseha na'os, vekolah lo yishama. Zogt the Gemara, we learn from this, sheyachtech bisfasav, that you gotta say the words, literally speak out the words. Sfaseha na'os. You know, sometimes you see people davening. I think something is beeping. I don't know what that means. Maybe the vart is so good that the machine can't be sovel it. Could be, just cannot, cannot. Am I right about the beeping, or it's coming from something or somewhere else? Al kol panim, rak sfaseha na'os. You see sometimes when people daven, they're in a trance, and you think it's a good thing. I don't think sometimes that's what it's about. What is it? They'll mention sfachalim about the Bahamas, you know, whoever he is, I don't know. I always say over that many people need to say Tefillas HaDerech when they finish Shemoneh Esrei. Darum geforn, they ganze velt, you know, mamish, they're all over the world besides where they are right now, davening to the Eibishter. Darf men zogen Tefillas HaDerech noch dem, yeah? You have to say out the words, rabosai. Darf iberzogen di velt. You have to say the words. Sfaseha na'os means that the words were said. Azei shyachteich hamilim. You need to make sure that you say and speak out the words. There's another thing that we learn: V'kolah lo yishamea, that you can't daven loud. The pasuk, kolah lo yishamea, the Gemara says, from here we darshen she'asur l'hagbiah kolo b'tefilaso. You can't daven loud. Why? Because it makes it sound like the Eibishter needs to be spoken to in a loud way. The Eibishter hears tefilas kol peh. Mitpallin, chayin and davening, which one day we'll go into a little bit more, but kol panim, there are these halachos that are learned from the tefilah of Chana. So if you ask me, I would say Chana davened mamash der halacha tefilah. She davened kahalacha, bedikduk halacha, mamash. Azei vi shteit dem Mishnah Berurah, right? If someone would say, Chana? Chana davened lahalacha lecharadeis. We learn from her all the halachos, yeah? So how can it be that Eli turns around to her and he says, Ah, you talking, you daven like this? You daven like a shikorah, a shikker? But Eli kenish ken halachos? What does it mean? A tachapele? Tachapele? Mamash a pele. The pasuk says clearly, Vayachsheveha Eli leshikorah. I don't understand. Everything she did, V'Chana medaberes al libah, rak sfaseha na'os, v'kolah lo yishama. So you would say, mamash a Bais Yaakov meidel that learned and knows halacha inside out. Eli turns around to her and says, Bist cha shikorah. That's how you daven? Of course that's how you're supposed to daven. Tapella, my beisai, tapella. You know, there's another thing, my beisai. Eli made a טעות נפלא. Shtei the Chinuch, we all know, during the Tumim, the Urim V'Tumim said, k'sheirah. The Kohen has to come and assemble the words, and he assembled it, watch, shekorah, that she's a shikker. And it said k'sheirah. It says k'sheirah. So you couldn't figure out k'sheirah, you had to figure out shekorah. If you wanted a shidduch, you would say, קוק ויזי דאוון. No, קוק, this is, look at Rabbeisai, what? Tapella, mamash a pella, it's a davar shel pella. So I'll tell you, Rabbeisai, what I think the pshat is, and it's meduyak in the pasuk, and I think we take tremendous yesod from this. The pasuk says clearly, Vayehi... the pasuk goes out of its way in pasuk yud-beis to stress and emphasize, Vayehi ki hirbesah l'hispalel lifnei Hashem, v'Eli shomer es piha. She was being marich, hirbesah, a lot.

And the eibishter's watching this. Shomer, he's guarding, he's watching, he's looking at it, he's viewing it. The Gemara in Brachos, daf lamed beis amud beis, says, Kol hamarich b'tfilosoi u'ma'ayin bo, sofo ba lidei kevei lev. You're not supposed to be marich in tefillah. The Ribono Shel Olam listens. Don't sit there and badger the Ribono Shel Olam. Ma'ayin bo — Rashi toisfos means that you're saying that I'm going to daven in such a way that I have to get answered right away. Good, אבל מאריך — מאריך means you daven long. Now don't start with the language ... I don't have the time for that right now. I don't have the time to go into this Gemara with the language ... But I do know that there is a Medrash right here, that there's a machlokes if she did right or wrong for davening long. The Medrash says, according to one man d'amar, that פקד, שכל המרבה בתפילה נענה. Whoever davens a lot gets answered. You see, you see from Chana, ותתפלל, and it worked. Ah, but there's a second man d'amar in the Medrash, sheichetov. The Medrash says, the chad amar, פקד, because she was hirbisah b'tefillah, קיצרה ימיו של שמואל. Shmuel lived 52 years. The Gemara brings it as a mashal of a life that was cut short, שנותיו של שמואל. According to one man d'amar, she was hirbisah l'hispalel; she shouldn't have done it. No? So according to this, we have a pasuk here: V'haya ki hirbesah l'hispalel lifnei Hashem. But now, rabosai, we answer a good question that always bothered me. If the way she davened led Eli to believe that she's a shikorah, she should have stopped it right away. Nu, raveidah, hakutah! Nu, I don't say she's davening and she's not davening the right way, and she looks like she's a shikorah because she's so noisy, her mouth is moving and she don't hear anything, so she looks drunk and sounds drunk. She should have stopped it right away. And the teretz is there was nothing wrong with the way she davened. The problem was more about v'haya ki hirbesah l'hispalel. You see clearly, v'Eli shomer piah. Eli is watching to hear why and how and what is she davening, because there was the issue of hirbesah l'hispalel, because the Gemara says, Kol hamarbeh b'tefilah, soif ba lidei ke'ev lev. So it's not the way she davened; it's the amount. Chayav, az eshteit in the pasuk. Otherwise, you have a tremendous question: how could you taina on the way she davened if we learn out lahalachah, ata dasa's gedavened, she's right. So the only— I don't think, I think the pshat like this: she was marbeh b'tefilah. Once she was marbeh b'tefilah and she continued— He wasn't sure why she was married. So if you're davening and that's all you do, that's good. That's the right way to daven. But if you keep on going on and on, and she had all these things, so then he said something is wrong. Continually, continuing to daven in such a way, which is not the length of the davening that should be, and he keeps on using this talking and not saying anything. So he started to think that she's davening like a shikah. There's no other teretz, rabosai; azoi darf mitzayn. But what gives me something to work on? Why did she takke do it? Es nit alts gekent punktel gemacht, ken zi nisht. It comes out a meyredige chiddush. She knew every Mishnah Berurah except for this one. That also doesn't klap. Mah nafshach, if the taich is that she's davening right, so why would she not know the same Gemaras and the same Gemaras, rabosai? It's the beginning of the Gemara, the Einoh mi'barach b'tefillah, so why would she not know that? I want to say something interesting, rabosai. A chaver that bothered me many years, and I've asked—

Others as well. It's an interesting lashon that the pasuk uses to explain the way she davens. V'Chana is medaberes al liba. What do you mean, medaberes? She's davening. What do you mean, medaberes? You see, don't forget, Eli's looking. Maybe she's not davening, because the way she davened, it started to look ois tefillah, that she stopped talking and she's shikker, obviously. You see, the pasuk already is alluding to the fact that the way she davened was medaberes. But why medaberes? What do you mean? She's mispallel. She was davening. It looked like she was talking to nobody. Honest, like a good rebbe sometimes, talking, and you look around, who's he talking to? ... medaberes. What do you mean, she's medaberes? She's davening. What kind of medaberes? And what is the lashon medaberes al? So the al, by the tefillah, we explain Reb Chaim Volozhiner. Here I don't have a Reb Chaim Volozhiner. Or do I? I have a Reb Chaim Volozhiner. Reb Chaim Volozhiner says the al—you know what al is? Al, the heart. If you notice later, we're going to have a pasuk. It says that she responds to Eli. And she says, Vatan Chana, pasuk tezvav, Vatomer lo adoni, ish hakas ruach anochi, vayin vsheichar lo, shasisi, veshpoch es nafshi. She spilled out her heart lifnei Hashem. Zogt Reb Chaim Volozhiner, no guf. Tefillah means it's an out-of-body experience, for lack of a better term. I know it's not really the way I would love to explain it, but people understand it that way, okay? Tefillah is eshpoch es nafshi, no guf. Azoy zogt Reb Chaim Volozhin, because that's davening. Davening means the Ribbono Shel Olam, my heart straight to You, and that's it. Hispashtus hagashmiyus, Chassidish sefarim talk that way, but Reb Chaim Volozhin says בלי גוף. It's the nefesh to the Eibishter. So Chana is medaberes, so the al liba. It's something about the heart, it's about her nefesh, it's a... But I still don't have the al. The lashon al is very interesting, and I know sefarim talk about this shaila. What is al? What does the word al liba need a translation, needs a hesber, the pashut pshat? What does it mean, medaberes? It should say medaberes ma shebeliba. What does it mean, medaberes al liba? So, rabosai, I want you to hear one more time clearly the Aruch and the Geizogene pshat. The question is, shaila number one: Hirbesa lhispalel, what was the heter? Shaila number two is, Chana mitaberes? She was davening. Shaila number three, what does it mean, al liba? And I think, beisai, be'ezras Hashem yisbarach, a yesod. Because the truth is, the Gemara says, you know what, al liba? The Gemara is medaik—sorry, I meant I should have said in the beginning—but the Gemara says in Brachos, al iskei liba. The Gemara already is me'orer the lashon of the al liba. What does it mean, al liba? Says the Gemara, al iskei liba. אמרה לפניו, רבונו של עולם, כל מה שבראת באשה לא בראתו, דבר ריק ולבטלה. Everything has its purpose. So dadim eilu, these dadim, שנעשהו על ליבי, got to have a purpose. תן לי בן, give me a child. So you see already the Gemara, shtelt zach dem nusach of al. Shemedaberes, she was talking al liba, meaning the tefillah was about what was al liba. I want to say, beisai, you know what tefillah is? There's a part of tefillah, az meretzach up a vos iz afn harts.

And I don't have any other way to explain it better than in Yiddish. In Yiddish there was an expression, aretzech op dem harts. What does that mean? You got to talk to somebody. What's hurting you. There's a part of tefillah, which means I turn to the Ribono Shel Olam, Ribono Shel Olam, I'm hurt. I'm talking to you. Haliba, what's on my heart. Medaberes. Medaberes. We're trying to understand the tefillah of Chana. It wasn't tefillah that she's davening, necessarily, give me a child. We spoke about this a little bit last week. She was very hurt, ba'avur hareima. So she's medaberes. Zeh retzach. She's talking al liba, what's on her heart. And she continues, she tells this. And that's the pshat. Eli looks at her and he goes, Hirbisa, why are you davening so long? In Hilchos tefillah you don't daven so long. And she answers back, Va'yomer Eliha, Eli, al tishach tishavat amchanah, va'taomer lo, adoni, isha k'shas ruach anochi. I'm hurt. The eshpoch es nafshi. In tefillah you're not supposed to daven long, but I'm pouring out, eshpoch, I'm pouring out. I'm pouring out nafshi. And this is medaberes al liba, and this was her heter. You're right, tefillah, tefillah. Habi stood there, רעדך mit a Rabbeinu Shleilam. So as much as I had to talk, I talk. As much had to come out, comes out. Tzum tatn doesn't make a difference how much you talk, you see. And I want you to listen, rabosai. Two raayos and two stories, mekoros for what I'm saying. The first thing is, like I said, v'eshpoch es nafshi. There's another thing here too. If you look at the pasuk, she excuses her behavior. And she tells Eli, Al titein es amascha lifnei bas bliyaal. Don't look at me, for lack of a better term and for time, let's just say a oisvurf. Bliyaal means an oisvurf. Ki meirov sichi v'ka'asi, dibarti ad heina. The reason why I speak like this is meirov sichi u'meirov ka'asi. What is she referring to? Which talk? Ki meirov sichi v'ka'asi, dibarti ad heina. She's excusing which talk? It's a machlokes. Rashi brings two pshatim. The first pshat Rashi says is, meirov sichi, dibarti lifanecha, koheni. Eli gives her mussar. She answers. See, today it wouldn't be such a big kasha. But there was a time and a place when a gadol hador says, You listen. You sit there. You bow your head. You say whatever you say. You're not supposed to emphasize before. What are you answering בכלל? So she's excusing. S'ifanfetzach, meirov sichi v'kaasi. But then there's a second pshat Rashi brings. It's a targum. Urchaya b'tziloi ad kan. She's explaining why she was urchaya. Rabbeisai, I cooked the Rashi. Urchaya, why did I daven long? No, the emphasis, the kaasi, the word Rashi. It says clearly, Ari maski, akmkusi, agizusi, urchiz b'tziloi. The hirhur, so why was it hirhur? Meirov sichi v'kaasi. Tell me, what does the word sichi mean? What's the translation of the word sichi? Sichi. So Rashi tells us, elboin. Sichi means, k'targumoi. What does the Targum say? Elboin. I'm hurt. I'm embarrassed. She's being marich in the tefillah, favas, because meirov sichi v'kaasi.

According to Rashi, she's saying what? The first pshat, she's angry at Shmuel, so therefore she speaks this way. Veisef. But in the tefillah, she's angry, and therefore she's angry. Mirov kaasi? What do the words mean? What does it mean, מירוב כעסי? What's mekas? Veisai, it's a pshat, pashut pshat. She's telling the Ribono Shel Olam, you know, Eibishter, you know why I'm being marich like this? Mirov sichi vechasi. I'm angry. I'm angry. Therefore what? What does it mean? I don't know what the words mean, מירוב שיחי. Hamachachah my tefillah with the kaas? Therefore what? What? So? Huh? Therefore what? So what is he saying? Therefore, davening wrong because she made me angry? So what's she saying? What? You know what she's saying? You know what the word sichi means? We find sichach by tefillah. Tefillah leoni ki yaatof, velifnei Hashem yishpoch sicho. There's a special type of a tefillah, rabosai, which means sichah. I talk to the Eibishter, what hurts me, what bothers me. Tefillah leoni ki yaatof. The oni's tefillah is a different type of a tefillah. Lifnei Hashem yishpoch. Eshpoch es nafshi. It's kisach, it's davening. Rabbeinu Shel Olam, I'm hurt. And who can I turn to? ... I turn to you. Isn't an explanation a heter? No. But it is what it is. That's what I do. And that's what a child does to a parent. ... I want to tell you over a vort. I see the time. Give me one more minute, chabeisai. I've said a vort, and this year I found it in the Baal Shem. Hafla vafel, hafla vafel, mamash hafla vafel. Tefillah l'ani ki ya'atof. You know what the tefillah of the ani is? That it could be lifnei Hashem yishpoch sicho, that I could talk to Him. The ani has nobody to turn to. Tefillah l'ani. You know what the tefillah of the ani is? Lifnei Hashem yishpoch sicho. I should have one to turn to, to daven. It's hafla vafel. Pasuk in Tehillim, kuf beis aleph. I found the Baal Shem says this yesod. Mashal. He brings a mashal for a melech, that he made an announcement: whoever wants could come to me and get what he needs. One day a year, grant, I grant you anything you need. So everybody lined up, and each guy asked, I need a house, I need a car, I need a this, I need a yacht, I need a this, I need a that. There was one person that was very wise. You know what he asked to be granted? Maskil, he was wise. He asked... That he should find favor in the eyes of the king, that he should be able to always come to speak to him when he needs. It's hafla vafela. He should go el chadrei hamelech pnimah ledaber imo, sheyeilech derech kolotzes beis hamelech. He should constantly be able to come to the palace when he needs. And the melech says, you know what? Once he comes, treat him properly. Give him—he comes, he'll come three times, five times a day, give him. Give him to eat, to drink, and... So the kluger mensch, he gained so much. He didn't get a one-time... You know the famous thing, three wishes. What's the third wish? They should have all the wishes, right? Tefilah l'ani ki ya'atof, lifnei Hashem yishpoch sicho. He finishes off Divrei Pi chacham chein. It's a mechadike gevalt. I believe that that's one of the yesodos of the tefilah, lifnei Hashem, and I think that's why it's the haftorah of Rosh Hashanah when we talk to the Melech. You know what we're asking from the Melech? We're asking from the Melech, lifnei Hashem yishpoch sicho. That's part of what we're asking from the—

That we should be able to come and ask for a child, or for a... You're right, hav, hav. You don't ask like this. I see the time up, but I just need to tell you two zachim. I wanted to go through the diyuk, Ki hirbiso l'spalel lifnei Hashem. If you notice, every time it talks about what she davened, it was lifnei Hashem. But I want to tell you something. I said over something last week, and I know I left it without tying it up properly and giving you the proper mekoros. I told you that my zeide, and I heard this from my zeide, I try to remember exactly the words the zeide deflected b'zogin. He said over, az Reb Chatzkel Abramsky used to talk to the Eibishter and tell him, Tateh, Chatzkel is kalt. Tateh, Chatzkel is hungerig. That's how he used to talk to the Eibishter. I saw everybody was looking, where, what, whatever. They didn't hear the nusach. I did my homework a little bit, and I want to tell you over, first of all, Reb Chatzkel Abramsky, the sefer on Reb Chatzkel is called Melech B'Yofi Tichzena Einecha. That's the name of the book on Reb Chatzkel Abramsky. On page 208 he has something, a chapter called Plilos and Konei, the way he expressed himself with the Ribono Shel Olam. In sebir, and this is quotes from Reb Chatzkel, in sebir Reb Chatzkel would say, Zokafti einei klapei Shmaya. I looked up to the heaven, to the Ribono Shel Olam, v'amarti, and I said, Ribono Shel Olam, omnam hoidata lanu b'seiresecha. You taught us in your Torah where, bal peh, the Torah, the Gemara, in Kesubos, lamed amud aleph, כי הכל בידי שמים חוץ מצינים ופחים. It's a Gemara. Everything is from Shamayim except for cold. Kar v'chain, tzinim u'pachim, b'derech ikesh, the pasuk. But you also gave us the reason why it's that way, because there's a medrash. The medrash says why it's tzinim u'pachim: because a person, shemer nafsho, could watch himself, and he brings a medrash, יעשיר חתכסו, it's, put on another coat, another jacket, and you won't be cold. So in your Torah you wrote this. Haresha'im ha'eilu... but now in my situation, I'm in a very difficult situation, because these resha'im, lo rak she'einam nosnim li beged lilbosh, they don't only give me an extra coat when I'm cold, but actually what? They take off the jacket and coat that I even have. They're forcing me to give back the jacket that I'm even wearing. Tziva laila poshti. Nimtza... it's something unbelievable, how he talked to the Eibishter. Nimtza shechayves ha'shmirah alai chozeres eilecha. So now you have to... if the reason why the shmirah is on me is because tzinim u'pachim b'derech ikesh, but in this situation it's not that way, so the chov turns now to you, that you have to watch me. V'lakach sh'meini Kel ki chasisi bach. This is it. This is where it comes from. Tichut dvarim klapi ma'alah. There's a way of a child talking, Ribono Shel Olam, you need to protect me. I'm your child. You need to protect me. You told me to watch my jacket in school. The practice means the kid, you're supposed to watch your jacket. But the teacher took away my jacket. So now you got to come step in. It's your responsibility. This is where it comes from. I want to end with two more zachim from the Chofetz Chaim. This is probably where my zeide got it. The son of the Chofetz Chaim wrote a book called Dugmas Midarkei Avi. The Chofetz Chaim, especially when he got older, he says that the bachurim would hear the way he would talk, and they would try to listen. Who's he talking to? It sounds like this, like chaneh medaberes al libo. Yeshi kayir, who's he talking to? There's nobody around. Who's he talking to? And the answer is, he says clearly, they would wake up and see the way he's talking to people. They thought maybe he's talking ... No. כיצד הוא מדבר לפני השם יתברך ביידיש, כדבר איש אל רעהו. Chofetz Chaim talked to the Eibishter in Yiddish. Tata, azoy vi a mensch redt tsu zayn fraynd, bin famatet, ich bin hungerig. Okay, this is where it comes from, Rav Eisai. He spoke in Yiddish, מדבר אל הלב, and I'll leave you with the following piece.

This is also from Dudna, midarkei avi, the Chofetz Chaim. Hu haya omer, he would say, Keshe adam עומד בתפילה לפני השם יתברך, יבקש ממנו. How do you ask from the Eibishter? כאילו הוא מבקש מאמו. Yeladet. You ask Hashem like from a mother. That's how you talk to the Eibishter. It's Chofetz Chaim, the same ... שהוא יודע שאינו מתכוונת אלא לטובתו, ותמיד היא מטיבה לו, דעת גם ממנו עצמו, מהו הטוב האמיתי. He knows what's good for you, and he says that's the pshat in the pasuk, Imo שויתי ודוממתי נפשי, כגמול עלי אמו. Chana מדברת על ליבה. That's how you talk to the Ribono Shel Olam, מרצך up, מרצך up the heart. And the Ribono Shel Olam has to listen. Bas tut a tatte. That's what a mother and a father does. It's not my words. It's the words of the heilige Chofetz Chaim. You've just experienced another Torah class brought to you by TorahAnytime.com.