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29:35 The Tur Al Hatoirah and Rabbeinu B’rachye brings it as well. When Leah gives birth, she names her fourth child Yehuda. It says in the Posuk, “הַפַּעַם אוֹדֶה אֶת-יְרוָר.” Chazal say, she was the first person to give true Hoida’a to Hakadoish Baruch Hu. The same Posuk says, (וַתַּעֲמֹד, מִלֶּדֶת). After that she stopped giving birth. This is unusual, as by other women the Torah doesn’t say they stopped giving birth. Therefore, the Tur understands as follows, there was a Chisaroin here that when she gave Hoida’ah to Hakadoish Baruch Hu, that there should be a Bakashah as well for the future.


We find by Rochel later when she says in 30:24, “(יֹסֵף יְרוָר לִי, בֵּן אַחֵר).” Since Leah didn’t ask for additional children, therefore, (וַתַּעֲמֹד, מִלֶּדֶת). It is a Davar Peleh, as she hadn’t requested additional children by Reuvein, Shimon or Levi either?


The answer is, all Hoida’ah has to have in it a Davar Shel Bakashah as well. Something which at first glance is illogical. Normally when you thank someone, you generally don’t say thank you, give me more. When we talk about the Siddur, you see that every Hoida’ah has in it a Davar Shel Bakashah Al Ha’asid. In Hallel, we say Ono Hashem Hoishia Na, Ono Hashem Hatzlicha Na. It is not just a Posuk in Hallel, it seems to be the most significant Posuk in Hallel. In the Beis Hamikdash, they circled the Mizbayach, during the recitation of this Posuk. What is Ono Hashem Hoishia Na doing in Hallel? It would seem that Hoida’ah always needs to have a Bakashah Al Ha’asid as well. In Nishmas, where it says Ad Heina Azarunu Rachamecha V’loi Azavunu Chasodecha. Then we say Al Titsheinu Hashem Elokeinu Lanetzach which is a Bakashah Al Ha’asid. Moidim D’rabanan starts with praise and ends with a Bakashah. We say a Moidim at a Siyum Mesechta.


In Mizmor L’soidah as well we see this concept. Toidah is Hoida’ah which is what it is all about. Yet we end, Ki Toiv Hashem L’oilam Chasdoi V’ad Dor V’doir Emunasoi. We ask Hakadoish Baruch Hu to continue in the future. Most significant of all, in Shemoneh Esrei, we say Moidim and then Sim Shaloim. What is Sim Shaloim doing here; we know that there is no Bakashois in the first and last three B’rachois in Shemoneh Esrei?


Sim Shaloim is most probably the most all encompassing Bakashah of the whole davening. Uchsoiv L’chaim Toivim is in the Hoida’ah section of Shemoneh Esrei. Shir Hama’alois said by some congregations during the Aseres Yemei Teshuvah, is recited during the Hoida’ah section of Davening, Pesukei D’zimreh. By Birchas Hagoimel, we respond Mi Shegemolchoi Kol Toiv Hu Yegomolchoi Kol Toiv Selah. We repeatedly see this concept that whenever there is a Hoida’ah there is always a Bakashah Al Ha’asid. Why is it that one always follows the other?


We find in Nefesh Hachaim, the Yesoid that we Daven is in order that we have everything as tools to serve the Ribboinoi Shel Oilam. Otherwise it is a Chutzpah. We ask for so many things because we look at them as tools to serve Hakadoish Baruch Hu. If that is the way Tefillah is supposed to be, that it is a Tefillah Bakashah to serve Hashem, then it is very Geshmak, that every Hoida’ah has a Bakashah. Hoida’ah is we are praising Hakadoish Baruch Hu. The reason is, once we are Davening for things in order to serve Hashem better, it is not a contradiction. It is not lacking in Derech Eretz, this is the way it is supposed to be. So we find that always is a Hoida’ah followed by a Bakashah Al Ha’asid. There is a M’koir for this by Bikkurim as well.


Someone who looks at the Mitzvah Bikkurim in the Rambam, Siman Kuf Lamed Beis (132), the wording is that the B’rachah should continue. The Chinuch has a similar Lashoin in Parshah Ki Savoi. In the Parshas Bikkurim, it doesn’t say a word regarding Bakashah Al Ha’sid, so it is a Peleh that we have to do this. It seems that it is understood. The Torah says, a person must give Hoida’ah, and Hoida’ah must have a Bakashah Al Ha’asid. For example, Hoidu Lashem Ki Toiv Ki L’oilam Chasdoi. That the Chesed should continue.


The Noidah B’Yehuda has a shaila, whether there is a need to put a Mezuzah, on a door which is on an angle. He brings a Raya from this weeks Parshah. The ladder is called standing, however, Rashi explains that the ladder was at an angle. This is a Raya that an angle is also considered standing.


Rebbi ended the Shiur with a question.  Yaakov Avinu has Kefitzas Haderech when he travels. Then we find that Yaakov Avinu comes to Har Hamoiriyah and that he is early, so Hashem has to set the sun early. Why not slow down the Kefitzas Haderech and then there would be no need for the second miracle of setting the sun early?



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