Modeh Ani: Rabah Emunasecha and the Gift of a New Day of Faith

Transcript

This Torah class is brought to you by TorahAnytime.com. The shiur today is the beginning of a series of shiurim. We're going to learn פירוש התפילה, להתלונן דאוונען, the siddur. A lot of the pshatim that we find on siddur are not always the pashut pshat, tzavertel, tzachap in the loshon, and it's sometimes a question: does this pshat or vertel oyl al shulchan melachim, so to speak? Is this something that we should speak out in a shiur and learn it as פירוש התפילה? And over the years I've heard so many different vertlach and pshatim on the leshonos of the tefillah, so I was contemplating what makes the cut, so to speak. Vos meg men zogn pshat, vos iz a pisach veis, a vertel, un nisht kein vertel. So I figured I'll use guidance, the Gedolei Yisroel that wrote and spoke about tefillah before me. And I searched and I found something interesting from Reb Chatzkel Abramsky, zichrono tzaddik livrachah, famous Reb Chatzkel Abramsky, the gaon, wrote on the Teisefta. The pe'er of the Lomdim, and tziduah that he had a style in tefillah, and a mahalach in tefillah. We've spoken about this in the past stories, how Reb Chatzkel Abramsky approached tefillah, and that was that azoi vi meretztu a tatte, the way you speak to a father. Reb Chatzkel Abramsky used to talk to the Ribono Shel Olam the way you talk to your father. It's brought down that he used to say when he was cold, Tatte, Chatzkel is kalt. Nu, I'm cold, I'm cold. Or he would say, Chatzkel is hungry, Tatte, Chatzkel is hungry. An interesting approach to tefillah. So I found something interesting, that he speaks about tefillah and the nusach ha-tefillah. He says that he was once at a bris. This is a sefer Chazon Yechezkel that's on tefillah in the Tanach. If you look at your sheets, I bring it to you as a hakdamah. This is the introduction to the shiurim that we will be giving. It's an eye-opener of what's called tefillah, what's called peirush ha-tefillah, what could be nichlal, included in peirush ha-tefillah. So he brings a story that Reb Chatzkel was once at a bris, and one of the talmidim got up and said a vort on the loshon that we say by a bris, B'damayich chayi, b'damayich chayi. It's a double loshon, b'damayich chayi, b'damayich chayi. So pashut, it's stamila, and on Pesach it's going back to the yetzias Mitzrayim, that the blood of the Korban Pesach and the blood of the milah that they had was spilling in the streets, as hetein Chazal. So, b'damayich, b'damayich, the two damim, the two bloods. The person got up and said a different pshat: B'schus bris milah, b'damayich, with your money, chayi. You should have life. You should never have problems of money. B'damayich, chayi. You should never need blood in the hospital, a transfusion. It's in the Chazon Yechezkel. I printed it out for you, Reb Eisai. Look at it. It's right in front of you. Somebody got up and he said this, this vort. Yeah, clever, huh? Stam, it wasn't his own. Stam, he heard it from some rebbeishe vort from the past. B'damayich, chayi, b'damayich, chayi. You should have money and you should never need blood transfusions. So they turned to Reb Chatzkel to see his expression, you know.

to see if he's gonna make a face, that he's gonna laugh at it. And he said, No, I like the vort. I like it. He said, Rebbe, bist a Chazal lernen, vi kumstu? How do you—this is a vort in b'damay chayi? And he answered that when you daven to the Ribono Shel Olam, you could put any kavanah that fits into the words, dos is the tefillah, as long as it fits. Ono, he answered, k'shemispallim laKadosh Baruch Hu, efshar l'hachnis es kol habakashos, kol mah shenichnas b'milos hatefillah, anything that fits. Chatzkel Abramsky. Anything that fits. It's interesting, a few pages later I found that he כמעט said the same vort. He would say that every day in Birchas Hamazon, we say, V'no al tachsicheinu lidei matnas basar vadam. And he said, I was mechaven—he'd say, I was mechaven over there that the Ribono Shel Olam, I shouldn't need any other organs from anybody, matnas basar, I shouldn't need any transplants, v'dam, and I shouldn't need any blood transfusions. Anyone bench and think that? No. Reb Chatzkel Abramsky, you learn the Chazon Yechezkel on Tosefta, this is helbemesh. Zal belamden. As they davened here, v'loy litnei. He was mechaven v'loy lidei matnas basar v'dam. I shouldn't need a matanah of basar. I shouldn't need an organ, an organ donation, an organ transplant, and I shouldn't need dam. Hat men em gefregt, Rebbe, aren't you stretching it in the words? And he answered, the same yesod: as long as it fits, it becomes peirush ha-tefillah. And he explained, anshei Knesses HaGedolah tiknu es ha-tefillah. Anshei Knesses HaGedolah, they were the mesaknim, they established the davening, and they saw b'ruach kodsham kol hatzrachim sheyihyu ei paam l'chol Yehudi. Any time a Yid is going to need something, they saw it already. So they put the words, and these words contain so many different things, and that everything that fits belongs in the words, and that's the kavanah of the peirush of the tefillah. V'es kol zeh hichnisu b'takanto. You know, rabosai, if we understood anshei Knesses HaGedolah, how big they were, and their sight and what they understood, darf zayn a greise lamden tzu farshtein davenen. That's what Reb Chatzkel is saying over here. You think it's simple words. It was written by anshei Knesses HaGedolah, and each word contains so much. There's so much, and that's because they had ruach hakodesh and so much chochmah. So when we daven, we're davening, the words seem to be basic, but there's so much that's in within every word, olamos, worlds, worlds. And anything that fits, that becomes the pshat. I use this as an introduction, k'mein, as this is the hakdamah. We need to understand that every word in davening is olamos, there's worlds in it. And every pshat, kavanas anshei Knesses HaGedolah, it's all what Anshei Knesses HaGedolah had in mind when they established and when mesaken the lashon hatefillah. So let's begin with learning every word of davening. Ma yodea ani lefanecha. You look on your sheets, page one, first shiur, Ma yodea ani lefanecha, Melech chai v'kayam. ... right? Everybody, every kid knows, right? Ma yodea. Mishnah Berurah, in siman aleph, se'if katan ches, says from the Seder Hayom.

Which is really quoting a Zohar, that every morning when you wake up, you need to say Modeh Ani. Tavdanken der Ribenishter leila. How should you say it? So we all know, b'chemla, esnachta. You have to stop after the word b'chemla, and you gotta say, Rabah emunasecha together. Says the Mishnah Berurah that the mekor of this saying that we say, the beginning Modeh Ani is from a Zohar, Seder Hayom, and the end is a pasuk in Eicha. Eicha, we say, Chadashim labkarim, fresh, chadash, boker, every morning, rabah, many, great is Your emunah. So this is the formula that makes up Modeh Ani, Modeh Ani lefanecha, and the end is, רבה אמונתך. Chemla, rabah emunasecha is the pasuk in Eicha. What does rabah emunasecha mean? What does it mean, rabah, many, great is Your emunah? So in the beginning, I bring you the Mishnah Berurah if you're gonna follow along with the sheets, try to make it easier for you a little bit. So the first Mishnah Berurah is pretty simple. The second thing I bring you is a kasha, because the Medrash in Eicha explains, what does it mean, rabah emunasecha? Emunah means your trustworthiness, emunasecha, that the Ribono Shel Olam could be trusted. Trust? What's the issue of trust? Sagt the Medrash, because every night we give the Ribono Shel Olam our neshama as a pikadon. We give the Ribono Shel Olam our neshama to watch. Shomer. He becomes shomer Yisrael. Before Maariv, right, by Maariv, what do we say? Shomer Am Yisrael. We're going to sleep soon. Ribono Shel Olam is a shomer. We give him a pikadon. U'memeila, he's a trustworthy shomer that he returns it in the morning. Night, the Ribono Shel Olam, hamachazir neshamos. Great is your trustworthiness. Azoi steht in Medrash Eichah on the pasuk of Chadashim labkarim rabah emunasecha. The kasha: it's a great shevach, it's a big praise to the Ribono Shel Olam that he's trustworthy. That's the big... but I give you a pikadon to watch and you give it back. What's rabah emunasecha? This is the kasha that all the rishonim and acharonim are busy with on the pasuk, and rabah emunasecha that we say every morning. Vos iz der chiddush? Der chiddush az der Ribono Shel Olam iz a ne'eman? Megit a pikadon, you're giving him to watch. It's basic law of the Torah: shomer has to return, is chayiv l'hashiv. So this is the kasha. What's the pshat, pshita, HaKadosh Baruch Hu... So there are many teirutzim to this kasha. I'd like to go through some of them. I saw Reb Chaim Kanievsky, shlita, Reb Chaim has a sefer on tefillah. It's called Shema Tefilasi. He's me'oir an interesting shaila: מודה אני לפניך, מלך חי וקיים. Good. Melech, nu nu, okay. Okay, we're saying the Eibishter is the melech, but what is חי וקיים? Why are we emphasizing חי וקיים? Azoi fregt the kasha, Reb Chaim Kanievsky. מודה אני לפניך, melech. He's bothered, why does it say melech over here, but there's a big kasha. But what is חי וקיים? Zogt Reb Chaim, the Ribono Shel Olam takes a pikadon to watch the neshama. When does He have to give it back? You have a contract with the Eibishter when you have to give it... What? ... pshat over. ... pshat over. Tzanshikneses Hagedolah, yeah? No? ... pshat over. The Ribono Shel Olam is a shomer...

Later, that Muses ... morgen. He's melech, chai v'kayam. The Ribono Shel Olam loved to ... As a matter of fact, there is a medrash. The medrash on that pasuk says that just like the Ribono Shel Olam is trustworthy, that He gives us back every morning our neshama, this is a guarantee that, losed lavo, He'll also give us back the neshama by techiyas hameisim, because He promised. So the Ribono Shel Olam is trustworthy to keep His promise, no? So what do we have? The emes, the havtachah of the neshama, to give it back to us, can be later also, can be by techiyas hameisim. You know what? The Ribono Shel Olam took the neshama as a pikadon. I'll give it back. You ever see when a guy borrows money and you gotta go back to him, you tell him, When are you paying me? ... mitzvas Hashem. Not ... peg. This doesn't have to be, unless you have an upmach. You have an upmach that every morning, you have an upmach with the Eibishter that every morning He has to return your neshama, ... You have to trust the Eibishter on this one. The fact that He brings you every day back the neshama is rab emunasecha. No? You like it? ... Yeah? ... If you don't, stam halvaah shloshim yom, yeah? Okay, so you know what? After thirty days He'll bring it back to you. ... Good. Stam a vashloish? Huh? Pikadon. What's the stam pikadon? Okay, good, good. ...chein bizman. Good, yeah? No, not maskim. Why does the Eibishter have to give it back the next morning? That's pshat, melech. He's a melech. He's the boss. He's the boss. That he's chayav kayam. Let the ... give it back, because people have to pay up their chovos right away. You know why? Who says you'll be around the next day? I have to take care what you got to take care of. The Eibishter has plenty of time. He's chayav kayam, and still he gives us back every morning his ... You look at there in the sefer, it's not exactly what he says, and if that's not clear if that's what he means, I don't know. Reb Chaim k'darko, writes two words. Maybe he means that. Maybe. I'm not sure. Unless maybe he means something else. I can tell you a tzveite pshat. ... Reb Chaim. Aderabah, Reb Chaim efsher means something else. You're right, the Ribono Shel Olam is the shomer, but who's the boss? He's the melech. You know, a melech has the right to come and say, I'm not paying you back, period. What, you come and tell the melech you owe me? Imagine you come to the melech, and the melech says, I'm the melech. I'll do what I want, when I want, how I want. If you ask me, I think Reb Chaim means the second thing. If you read the lashon over there, I think what he's trying to say is, he's a melech chayav kayam. He could do what he wants. Who said it? You just said it. That's the point. When he wants it. He wants, chay v'kayam. He wants, he'll give it back to you many years later. Haslibsi meiredik, ah? Melech chay v'kayam. Meiredik. I saw a very nice pshat. So if you look on your sheet, I have Shima Tefilosi, Tefillah Tefilosi is Reb Chaim Sefer, and I give you the two ways on how to understand what Reb Chaim meant. In sefer Shiras Dovid, it's a very nice sefer on tefillah, very nice. I just saw it today for the first time. I knew it existed, but I never saw it. So I stuck it in quick. If you look on the paper, you'll see I stuck it in as a very nice sefer. Yeshiva of Telz, beautiful. He says a different pshat: Melech chay v'kayam, who owes who? Be'emes, the neshama, the Ribono Shel Olam could come and say, But you deserve an onesh, that you don't deserve to get back your neshama. But the Ribono Shel Olam says, I'll give it back to you anyway. So the Ribono Shel Olam is mevater? What do you mean? No. There's no cheshbon that every night I go to sleep, all my aveiros...

They vigarnisht geshen, and the Torah says, Melech chai v'kayam. Long-term, meint, that you're getting your neshama as a freebie, so to speak. There's a din v'cheshbon, but yet the free gives you a chance. Ai, l'maaseh there's oynish, and there's a din v'cheshbon, meicha teisa, kumt mir tzurik, that I should get it back? Well, the Torah says, Melech chai v'kayam. He's patient, sofeik. We shouldn't think that we get back the neshama as a given, nit kefelach, azoi zogt er. A different pshat in Melech chai v'kayam. Rabosai, let me gain weiter. In Oitza Tefilos there's a peirush Eitz Yosef, and he brings another pshat. He says, L'choira, the Ribono Shel Olam would not have to give us back our neshama at all. Why? He gives us a neshama, what do we do with it? It's a maaseh chayav. Who said? Who said we were zoche to get back the neshama? Zogt Eitz Yosef that that's the pshat. When we come and say that he's ne'eman, l'maaseh he took it from us as a shoimer, and we trusted him. Trust the Eibishter. Ne'emanus. I trusted you. You know, my zeide zichrono livracha told me a ma'asehdike vort for the Chofetz Chaim. Rebbe. Rebbe. Rebbe was nenash with tremendous yisurim. What was the story that he was—Rebbe HaKadosh, Rebbe, shteit in the Gemara in Bava Metzia, that there was a calf that came to him and hid underneath his jacket, and he told the calf, Leich, ki l'kach nitzarta. So what? First of all, was he wrong? Right. Vos? Nu! That's what Rebbe HaKadosh gets punished for? Obviously the calf was supposed to go l'shechitah. Imagine you walk into a shlacht house. I know there are people that do this today, PETA, it's called PETA, right? They come there, animals, animal rights. Yeah. Azoyt geht a gezogt shein. The cow was nital l'shechitah, belonged to this baal habos. It ran under his jacket. Leich, ki l'kach nitzarta. Beautiful thing. He said a nice thing. Zogt the Eglei Tal, Chofetz Chaim, that Rebbe should have known that he was wrong, and that it's a lesson for us to learn, and that is, Al kein bo b'tzel kerosi. I went underneath your roof for protection. We find by Lot that he was ready to sacrifice his daughters because the malachim, the malachim came to him, yeah? So he was protecting them from the anshei Sedom. And what did he say? Al kein bo. B'tzel kerosi. You got to protect them because— I have to, whatever it is, because they came under my roof for protection. Zogt the Chofetz Chaim, he's mechuyiv to give up his daughters because two people came to his house. V'stut tzachapta. Nu, shlaf nish aveisai. Zogt the Chofetz Chaim, al kein bo'u b'tzel kerasi, hayesod. It's ne'emonus, it's havtachah, trust. They came to me. They trusted me. The Ribono Shel Olam is the same thing. It's a lesson, as a Yid darf visen, as by the Ribono Shel Olam is al bezach. Al kein bo'u b'tzel kerasi. And Rebbe, when the animal came to him, he should have known, al kein bo'u b'tzel kerasi. He came for protection. He came for protection. What are you sending him away for? Al kein bo'u b'tzel... Maybe the pshat in yisurim is not dafka getting to the Ribono Shel Olam. You have to come on to the Eibishter. Efshar, efshar yisurim. An afkamina, this is the Chofetz Chaim's vort. Hifkadti b'yadcha afkid ruchi, because I went to you and I gave you, I trusted. Shomer, I trusted you.

Memeila, Rabbe emunasecha. The Ribono Shel Olam is not mechuyiv to give us back the neshama. Who owes who? Who owes who? The Ribono Shel Olam has to give us back the neshama? We're a baal chov. And the teretz is, בידך אפקיד, וממילא, רבה אמונתך, to return it. The Chasam Sofer says a little different kneitch. The Chasam Sofer says, could you imagine that the Ribono Shel Olam gives us the neshama, and we're poigem the neshama, and every night we give it back to the Baal Habas, the Ribono Shel Olam, and he looks at it and he goes, Why would I give it back to you? You gotta be kidding. Imagine you lend a guy a car, and every day it comes back nonsense, it's a brachen, it's a shmetter. So you say to yourself, Okay, I'm not gonna do it anymore. How much could you... Says the Chasam Sofer, every night the Ribono Shel Olam gets back our neshama, and he looks at it and he goes, And af al pi kein, and af al pi kein, the Ribono Shel Olam gives us the neshama because we were mafkid. I'meileh, רבה אמונתך. Yei rabeisai, so we have a taich. What does it mean, רבה אמונתך, that af al pi that l'maaseh we shouldn't be getting back the neshama, but because we were mafkid and the Ribono Shel Olam is a ne'eman, רבה אמונתך, he gives it back to us. What is the pshat, rabbeisai? Medrash Eichah says something very interesting. You ever notice, and this is the bottom of your sheet. You notice we have the Chamsoifer, and then afterwards, Va'oid yesh loimar. There's a Medrash that says that the Ribono Shel Olam takes the neshama every night, and He doesn't give us back the neshama, but He gives us back a fresh neshama. He gives us back a neshama that's fresh, it's polished for the next day's avodah. Shemachzira, says the Medrash. That Medrash says, shemachzira, meyupeh u'mehuder. Rashi, in his siddur, in the Sefer HaPardes as well, fataytches this nekudah. He says, it's on your sheet, the second page. Ois HaKadosh Baruch Hu emunah, u'machzik etzloi, u'baboker oisloi nefesh mechudash u'mechadeishes koichoi, v'einoi chalosh. It's not tired. Mikol ma shetarach esmol. V'al zeh ne'emar. The beginning of the pasuk, you see how Rashi is chadashim labkarim. The Rabbei Emunasecha is not just stam that the Ribono Shel Olam gives us back the neshama. He gives us back chadashim labkarim. He takes the neshama in a machtes fresh. You know, when you give something to somebody to watch, he gives it back to you exactly how you gave it to him. Could you imagine, first he sends it to the cleaners, and he gives it a polish, and then he gives it back to you. Peley peleim, man. The Ribono Shel Olam, the shomer, should have taken the neshama and just give it back. Sagt the Medrash, chadoshim labkarim. Das is Rabbe emunasecha. Let's go one step weiter. The Medrash Tehillim says, Tell me, ever have that you wake up one morning and you have a different neshama? How's that? You know, the Eibishter has to take every neshama, and then He has to bring it back. How can they never get mixed up? It's a Medrash Tehillim. The Medrash Tehillim, Mizmor chaf hei says, Shema amad echad shachris, that it ever happened that a guy wakes up in the morning and he wants to look in the mirror, bikesh nafsho, v'lo matza. Not only he didn't find, he found it was the nefesh of the other guy. He found he's a different person bichlal. O tu das is Rabbe emunasecha. The Ribono Shel Olam is efficient, and He gives you back your neshama. Azei zogt the Medrash Tehillim, yeah? You know, Rabosai, yeder tag we make brachos the same again and again: shelo asani goy, shelo asani eved, shelo asani isha. Okay, shein vech, but yeder tag, yeder tag shelo asani goy...

You are who you are, no? The Magen Avraham in Shulchan Aruch, siman mem-vav, asks this for a kasha. And he says a very interesting teretz. He brings in the Kubalim that what guarantees you that you're going to get back your neshama? Maybe you'll get someone else, or al kaponim it will be mixed up. Trefa misht. So the fact that every morning you wake up, Hashkin goynzich, Hashkin isha, Hashkin evedn zich. Eich a meiredike aydatzel, Rabbeinu Shleilam. Yeah? Yeah, right? Das is Rabbe emunasecha. You see how, Rabbeinu Shleilam, the word emunah is trust word. You could rely on Him. Al kein bo'u b'tzel kerasi. You could rely on the Rabbeinu Shleilam. Nu? Geishes kol that He gives it back to you. Who says He has to give it back to you now? He'll give it back to you when He wants to give it back to you. Melech chai v'kayam. If He gives it back to you, maybe He could come and ta'ina you abused it. Why should I give it back to you? The Chasam Sofer. If He gives it back to you, He'll give it to you the way you gave it to Him. No. Get this haputz. If He gives it back to you, how do you know that He's giving you the way? Eh, v'ken ver farmisht. The teretz is, we trust Eibishter, and every morning we wake up, on the todah is Rabbe emunasecha. The Netziv learns a whole different pshat in Rabbe emunasecha. Pashut Rabbe emunasecha is going back on the fact that we got back the neshama. The Netziv explains Rabbe emunasecha... That we have tremendous emunah in you. Rabbo. It's not going on emunah that you're trustworthy, that you gave us back the neshama. We're telling the Eibishter, Rabbo, for the future, emunah secha. And the Netziv says a meiridike zach, and I found it's a Medrash Hagadol in Parshas Vaeira. When does the decisions of what happens during the day take place? When the person wakes up in the morning. Azoi zogt the Medrash. So every morning, what's going to be your day? Zogt the Medrash, it starts right as soon as you wake up. There's a Medhilta that says, and the Netziv quotes, Shacharis is called tefillas hatzadikim. Why it's tefillas hatzadikim? Because that's the time where the day, that tzayn a gutte tug, that tzayn a tug for learning, for avodas Hashem, it's all in the morning. And he says that's the pshat, Rabbo emunasecha. Rabbo emunasecha means emunasecha shealeinu l'ha'amin v'livtoach sheyischadesh aleinu l'tovah. You have to have bitachon that it's going to be l'tovah. That's Rabbo. So it's not going on Rabbo emunasecha d'avar. It's Rabbo emunasecha, we're talking about the osid, that we're going to have emunah. Lechem dima is a peirush. It's a kadmon on Eichah. He says that's Rabbo. Rabbo means great is your emunah. For the person that has it. In the morning when we wake up, we say, Rabbo, Rabbo. ... emunah. I want to tell you over a ... I see ... I say, ... good reid. There's a pasuk, Tashuri meirosh Amanah. What is Tashuri meirosh Amanah? I'll sing. Meirosh, from the top, the mountaintop. Amanah—what's Amanah? Says the Medrash, there's a mountain called Emunah. It's a mountain, meirosh Amanah. When Klal Yisroel will leave Galus, and they're going to go to Eretz Yisroel, they're going to pass this mountain, and on that mountaintop, they're going to turn around and say a shirah. That's Tashuri meirosh Amanah. So why does it have to do with Amanah? Where does the word Amanah come in? We're singing shirah on this mountaintop, meirosh Amanah. ... says, a meiredige vort, a beautiful vort. The one maila...

That we'll have, that we have in galus, that we don't have when Moshiach comes, is the emunah mitoch hagalus. We'll see. There'll be a Yedias Hashem, everything will be good. This bracha that the Ribono Shel Olam gave us, emunah, that we survived the galus with, we're going to turn around and thank the Eibishter for it. Tashuri will say shira, meirosh amanah, for the emunah that the Eibishter gave us. Rabah emunasecha. Where do we say? We say in Eicha, Chadashim labkarim, Eicha. Why is it in Eicha? Eicha is the tzarah, the choshech, the galus. A Yid wakes up in the morning, what does he know? Chadashim — it's a new day. I know I have emunah, Rabah emunasecha, I have emunah. I think that's the pshat, Chadashim labkarim. He says it on the pasuk, Tashuri meirosh Amanah. But the pshat, yeder Yid, when he wakes up in the morning, whatever he lives through, whatever he's going through, it's Chadashim labkarim. He knows it's a new day, and what does he tackle the day with? Rabah emunasecha. Ribono Shel Olam, it's great that I have your emunah. It's a tremendous bracha that you gave me. I bring you on your sheets a maaseh for Reb Chatzkel Abramsky, that he said that when he was in Siberia, he had a hard time. What's he supposed to be moideh ani lefanecha for? What? I can't daven, I can't do anything. I'm in Siberia. Hachi higati l'sium. I came to a decision, a maskana. Rabbo emunosecha. That's the modeh ani lefanecha, that, Ribbono Shel Olam, you gave me emunah. Nu, geshmak, chaveirei. A person wakes up in the morning, he thanks the Eibishter, Modeh ani lefanecha. I have one thing for sure: that's rabbe emunosecha. I have emunah for the day ahead. So either rabbe emunosecha is the emunah that You gave me back my neshama, rabbe emunosecha for the day ahead. I see the time. I'll just tell you b'kitzur: tefillah and emunah is the same thing. The Ramban speaks that the tachlis habriyah, shenamin, that we should believe in the Eibishter, v'shenoda lo. It's a famous Ramban, and that's why we come to shul, and that's why we daven. We can speak about this Ramban b'arichus throughout the shiurim on tefillah. Modeh ani lefanecha, rabbe emunosecha. And if you look, Reb Chatzkel Abramsky writes, and I brought you on your sheets as well, that that's what a person should start when he starts davening. And he used to say it himself, that I'm going to daven. What? Emunah, emunah, emunah. I'm going to go to do emunah in HaKadosh Baruch Hu. So this is modeh ani. I see they're ready to close the tape on me. I'm ready to stop. This, chaveirei, is modeh ani lefanecha. Melech chai v'kayam. The emunah of Melech chai v'kayam is also part of it, that He's the Melech and He's the chai and He's the kayam, and it's rabbe emunosecha. And with this I start my day and I start my tefillos. You've just experienced another Torah class, brought to you by TorahAnytime.com.