Lekutey Halakhos Shiur with Rabbi Nasan Maimon - September 7, 2026

And a person is not permitted

to speak at that point in the tefillah.

So the haracha says, if a person speaks at that time between yishtabach and the bracha yotzer oyer, it's considered an aveira, and it will warrant the person not being qualified to go out to battle.

When the Jewish people would go out to battle, the Kohen, the Kohen Godel would make an announcement saying that certain people should go back home, are not included in being qualified to serve as soldiers in the war.

And here it says this is one of the things that would cause a person to be removed, to have to go back and not be from the Urche Hamathamah.

Rav Nosanzal says, note the wording there, me'orchei ha'melchoma, he's not qualified to participate in the battle.

Alpima sh'mavor le'el be'olchas mekabel ha'sodeh, this is related to what we discussed earlier in the laws of Hilchas, achoyfer u'mekabel, hafirus v'kablonos, shalidei ha'migun, sh'hu b'chin azbiru ha'toiv, menatzchen ha'melchoma, Rabbena Zal over there quoted the words of Rabbena Zal in chapter 56 of the Kutemran, that when a person makes a song, when a person sings, they're extracting the good from the bad.

They're selecting the good notes from the notes that should be excluded from the song.

And Rabbena Zal says there that this is one of the things that helps a person win the battle.

Kameisha Kosuv says, As the Pesach says, that when the Jewish people began to sing, that was when they succeeded in defeating the enemy.

Gam Ayin Le'el, also looked at previously in Hilchas Chachirus, Halacha Hal of paragraph A, Bechina Seder HaTfila, Ayidei Bechina S'Nigun Kanal, where there Rav Nozman Zal explained the order of Tfila Shachris, the Korbanos, then the Psukei Dezimra, then the Krishma, but based on the concept of song.

after we complete the section of the tefillah that's called which is from the first which has in it also the and all of that is an example of extracting the good Then we say, There we say, One represents that complete goodness, where there's no good and bad.

There's only goodness.

And this is the reason why we must make sure that the kriyashma and its brothers are immediately attached to psukhe de zimra, ki teketh kishenigmar ha-tikun, v'neskabe tzatoi, because as soon as we completed this tikun of selecting the bud from the bed, which we're doing throughout psukhe de zimra, we must immediately gather up that bud, And enter, go in with that song, go into that high place, which is called complete goodness, complete oneness, which is the Kriya Shemaah.

In order to return the good to the place of good, meaning, the song, which is where we extracted good from the bad, we want to take that good, gather it up, and bring it back into the place that's all good.

so that the negative forces, the klippos, shouldn't be able to attempt to attach themselves again to that toiv that was originally by them.

because this is a major battle between good and evil and they are always lying in ambush and looking for ways to be able to grab on to the When a person interrupts, a person speaks between which is the end of and which is the beginning of and they cause a problem in this.

And as a result, The person is not immediately grabbing that good that was gathered up during Psuket Dezimra and connecting it immediately to the Kulay Toiv, to the Shema.

This is why this person would have to go back home.

They would not be able to be included in the battle against our enemies.

Because this is an example of someone messing up the milchama.

Because success, victory in battle is dependent on the perfection of nigun that we explained here.

And this we see in Apostle.

They praise Hashem with their throats.

This refers to these psalms.