Daf A Week
Nedarim: R' Yosef Greenwald- Chanukah and Nedarim- The world of Lemalah M'derech Hateva
(upbeat music) - First of all, of course (speaks in foreign language) Just to give a (speaks in foreign language) (speaks in foreign language) Everything you do with serious netfish have such an incredible kaburah going and learning the sectaph in the second. Just climbed the tall mountain called Subas. We landed at the peak and then we climbed back down and we started again a new journey called Nadal. It's an incredible, incredible experience. You know, you're learning not just you're learning the same dafas everybody, but you're learning bihyun with everybody, with (speaks in foreign language) Anybody who heard that there's a shit this morning stuck in the outside world's (speaks in foreign language) To give a (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) All right, that's of course the natural response. So the real truth of the matter is, is that even though it's not new years today, which I just gave this, but there's a reason to remember, yes, our new year's resolutions, we'll start with that. And that is, and Svaram say, that the reason why there's an Indian for (speaks in foreign language) has to do with all the way back to Ashishana, the fact that, you know, in the outside world again, the business world, (speaks in foreign language) there's something called a quarterly, right? Everybody has to show their spreadsheets, their balances, their plus, their minus is red, black. You gotta show what's been doing for the last quarterly. So the revenge on Svaram says thus, after the first quarterly comes (speaks in foreign language) when we get to (speaks in foreign language) and says, let's see the spreadsheets. So the last few days of Chanukah, is the time to remember that Drashana wasn't that far off, and the (speaks in foreign language) and the (speaks in foreign language) and the excitement that we have in our (speaks in foreign language) primarily the (speaks in foreign language) and learning the (speaks in foreign language) (speaks in foreign language) that we have, (speaks in foreign language) now lives together. This part of this (speaks in foreign language) it's the time the last few days of Chanukah. So I tell you my name, that the secular calendar allows us to get together on (speaks in foreign language) and to renew our new year's resolutions. And now to Ms. Akhas Nadar, the real resolution. So we're speaking about being with Kabul, (speaks in foreign language) and everybody having a more and a freshened perspective on learning and learning to even. So the (speaks in foreign language) it is (speaks in foreign language) (speaks in foreign language) we're gonna tackle on the sector, we're gonna learn it. We're gonna learn it, we're gonna learn it, we're gonna learn it, we're gonna learn it with (speaks in foreign language) Nadar god will not dial the (speaks in foreign language) the (speaks in foreign language) the (speaks in foreign language) if a person's become one himself to learn a certain (speaks in foreign language) it's a (speaks in foreign language) and the (speaks in foreign language) ask the obvious question right away. (speaks in foreign language) (speaks in foreign language) Nadar means taking something and turning a (speaks in foreign language) into a (speaks in foreign language) what does that have to do with being the Kabul on oneself, doing something, doing if anything is a sure, it's a (speaks in foreign language) it could be (speaks in foreign language) yourself to eat, to not eat, to walk, to jump, to run, to learn or not to learn, well not to learn, maybe not, the initial battles of it, so that not. But what does that do with the (speaks in foreign language) so the rant says, what you're gonna have to say is, that's not really Nadar, it's a sure, okay? (speaks in foreign language) but that's what the rant says. You look at the Russian that tastes, it's the Russian that tastes don't seem to be in this bowl from the kasha. The Russian that tastes seem to understand that there is a type of Nadar, called (speaks in foreign language) the rush compares it to a (speaks in foreign language) if a person is McCabble on himself, I realize that I'm gonna give a thousand dollars to (speaks in foreign language) that's also a Nadar, it's also called (speaks in foreign language) in the common (speaks in foreign language) it's called a (speaks in foreign language) it's not called a (speaks in foreign language) it's called a (speaks in foreign language) so the rant clearly can't learn that (speaks in foreign language) is a Nadar, and of course this needs beer. What exactly is the (speaks in foreign language) now, one looks at the (speaks in foreign language) in (speaks in foreign language) in (speaks in foreign language) the rambang puts together two things which don't seem to have in common, this really speaks to this (speaks in foreign language) the rambang puts together (speaks in foreign language) with (speaks in foreign language) (speaks in foreign language) look how a person is taking a piece of chocolate cake or if you want to talk (speaks in foreign language) donuts, latkes, whatever it is, whatever's on the not good list to eat. And he says, "I'm making this into a dova." Another afterchanical, of course, is one to make the Nadar during Hanukkana. But after Hanukkana, he says, "Okay, that's it." No, he's being no either not to eat any more donuts. So that's a Nadar. That love of needary is sir, of (speaks in foreign language) the mitzvah say of (speaks in foreign language) of being the kind of mitzvah say of keeping the Nadar, mitzvah say of tishmah. The rambang puts together as one love and one I say together with needary is stalker and needary hegdish. Needary hegdish being where a person says, "Harele, light that I'm going to be in the carbon." Look how they're two different things. A Nadar is where he asks you something. Hegdish is where he's McCabble on himself a personal obligation. It's a personal vow to do something, to bring something. He's not assuing something. He's being McCabble to do something. And what's similar to what we're talking about over here. Nadar, the Nadar God and Lord to finish a mitzvah. The rambang puts them together and the rambang in mitzvah say it's sadic dahlid and say if a mitzvah is massive on the rambang and he says the needary it's stalker is different in totally. One din is a din. We'll open up the passions in the passions matters. (speaks in foreign language) And this mitzvah say is a mitzvah say it's safe in foreign passions, right? (speaks in foreign language) Two different things. (speaks in foreign language) (speaks in foreign language) is the mitzvah says say of which is the flip side of the laces say by (speaks in foreign language) One has done to do with all. The rambang says the one has done to do with all of them. Clearly, there's a fundamental (speaks in foreign language) over here, whether (speaks in foreign language) and (speaks in foreign language) are one and the same. What they do to them thinks. And the real truth of the matter is that this is the very first random receptor. The very first random receptor starts out and says that (speaks in foreign language) The rambang says there are two types of ne-dorum. (speaks in foreign language) One could answer something, (speaks in foreign language) One could take a behavior, which is hulin, and one could turn that into a carbon. That's one type. And the rambang says that (speaks in foreign language) will be (speaks in foreign language) He's answering that behavior, he turns into a carbon. Nobody's allowed to have any benefit from that pain. This is (speaks in foreign language) which is (speaks in foreign language) The other type of ne-dere is (speaks in foreign language) (speaks in foreign language) He takes a donuts, (speaks in foreign language) whatever it is, and he turns that into, literally he takes something that's motor, and he turns into a (speaks in foreign language) He turns into a hazard. He takes a double motor, and he turns into a double also. And that is very subjective. That he can do for himself, (speaks in foreign language) is doing for somebody else. He could make that (speaks in foreign language) (speaks in foreign language) So he could ask for the donuts for himself, but he's not gonna ask for the donuts on everybody else. He's on the diet, not the other guy. So he asks for the donuts on himself, not on somebody else. So that's the hilly between the (speaks in foreign language) that's the rambang, that's the rambang. When you open up the rambang, (speaks in foreign language) the rambang clearly does not define it this way. The two types in the door. And really, let's speak out. In the rambang, there's really a million dollar question. The rambang says, and neither, you're taking something, that's hulin, something that's motor, and you're turning the hulin into haglish, you're taking the doverham motor, and you're turning it also. Both of them, you're taking A, you're turning it to B, you're taking something which is motor, and you're giving it a different identity. One, you're turning it into haglish, one, you're turning it into a double another. But they're both really the same idea. Rambang skits a very basic type of nether. When a person says, not he's taking a Bahamu, and he turns it into a carbon. But he says, "Hare all like carbon," he hasn't turned anything into something else. He's been McCumble on himself a personal obligation. That's called Nidre Haglish. How does that fit into this? So we're gonna see in a moment that this is the Rambang's passion. But the run is clearly saying that Nidre Haglish is Nidre either the same thing. You look at the ramp, but the case that the run brings down is Nidre Haglish when you're taking A, you're taking a Bahamu shohulu, and you're turning it into haglish. Again, the same idea as taking a piece of chocolate cake and turning it into a hefta of hazard or another. Open up the Rambang in the beginning of Hilchissnadar, and the Ramam doesn't say this. The Ramam says also, "Neder nekhlak l'iste makhlakos." Nidre is divided up into two categories. The first heilik is she Yessar Al-Azmoy dvarmamu taram. Well, we spoke out the classic nedder of taking chocolate cake, taking a donut, and turning it into a hefta di surah. One. (speaking in foreign language) He doesn't bring down the case that the run brings down. We're taking a Bahamu shohulu grazing innocently in a field, and you're turning it into a carbon. He doesn't say that. He says, "Nidre Hegdish, when you take yourself "and your McCabble on yourself, "I am now obligated to bring a carbon." What does that have to do with Nidoram? Which is really the question that we just asked on the run. The Ramam divides Nidoram into two. Nidre is, we attack a turning a hefta into something else, and the other type is a personal obligation. The other type is a personal obligation. What seems clear? What seems clear? And we'll go back to where we started from, is that the Ramam, in the Ramam's perception, Nidoram does not have to fit the bill of necessarily taking object A, and turning it into object B. Even a personal obligation, where it's not held yet on a hefta, can be considered a nether. The concept of nether does not mean by definition taking an object that has one status and giving it a different status. The run sticks very much to that strict interpretation. What's a nether? Nether means defining, taking something which has dim A, and turning it into something else, B at the Bahamut, the Heglish, B at a donut into a davran order, into a hefta des surah. But both of them are based on the same concept. The Ramam has no problem. The Ramam is perfectly comfortable defining a nether as a personal obligation. What it seems is, is that the essence of patience in the dorm, according to the Ramam, is not redefining a hefta, but it's a personal obligation. Sometimes that personal obligation will play itself out in answering the hefta, and sometimes it'll stop a personal obligation. Go back to where we started. For instance, we have a line of self to finish a Messerne, to give a certain amount it's darker. Can that be defined as a nether? Like the rush, like Tasis, we saw clearly yes, they have no problem, nitrate stock is nether. Nitrate stocker, nitrate high rail lie, nitorum of turning chocolate cake into a hefta des surah. It's all the same love, it's all the same as say, it's all the same idea. The essence of patience in the dorm is a personal obligation, committing oneself to treat this chocolate cake, like a davran order, to be obligated to bring a carbon, to treat this behavior as Heglish, and bring it as a carbon, it's all the same idea. But according to the Ramam, there's really two, according to the Ram, there's really two distinct things going on over here. The essence of patience in the dorm is one. Patience in the dorm means taking a davran hal muter, or a davran shall coil, turning it in a peg dish, turning it into a davran also. Personal obligations, that's a whole divinity in Al-Aqun. So the Ramam, is nemon le chitossa, the Ramam of the davran says, when we talk about finishing the sefta, you're not turning A into B. Well, maybe you're turning yourself into a tantraqun, that could be. But the obligation is not that. The obligation is learning. The obligation is sitting down by Gamar, opening it up and schwitzing through the dav. That's a personal obligation. That's not a turning A into B. That's the end result, but that's not the process itself. - Isn't the Ramam, you let me reinforce but if Ramam is not facing me, you'll have a thousand percent? - A thousand percent. One has to be in the siyasha. If we had a emir sashm, we'll have another opportunity, we'll have to discuss, explore how that fits into Isugav isugatsu. The one who's troubled passed this because of that Gamara. With what to do with Harai or Lai, Hegdish, how to fit that in pastures, Nadaran, and we just saw the Ramam dav. They just even bring that as a nether. The existential nether of Hegdish is taking away him and saying, Harai is zu Hegdish. We just want the nether in the double. Now on dav, on dafyud. Taking away him and turning it into Hegdish, that's a nether. You're taking A, you're turning it into B. What about Harai or Lai? So the Ramban, as the Kachala turn past this mat, is the Ramban, says very much this definition. Remember that the Ramban is safe, and it's just the one who's arguing on the Ramban. The Ramban doesn't believe the Ramban, that he doesn't agree with the Ramban rather, that nitrate sudoka, which is a Harai or Lai, a carbon macabal to learn, or to get stalker, or to bring a carbon. That Harai or Lai can't be the same love as Harai's zu. It's two different things. The Ramban says, so we just have to defend the passions in the dorm, the Ramban says a waffing finish. The Ramban, the beginning of the passions matter is, says one of two ideas. Both of them are introduction. Both of them have to be explored beyond, but just for the idea itself. The first thing the Ramban says, is that when a person says Harai or Lai, it's true at that point all it is is a personal obligation. But the net there is in a position of flux. The net there will be nickmads, a tremendous girdish. Normally one understands if a person says Harai or Lai, carbon. So at that point it's a personal obligation. Later on, when it gets to Yampdif, and he's coming to the base of Midrash, and he's standing by the doorway, that's already like we saw at the Gamara, he'll take a Bahayman, he'll say this Bahayman is Wugdash for the carbon, that I took a personal obligation on six months ago, but the A of six months ago with the B now of saying Harai Zu Hagnish, one has not done with others, two different things. The Ramban says no. When a person says Harai or Lai, by its very definition as being the netter, it means that that Harai or Lai ultimately has to find a tweezus mochum, and it has to be cow in an object, 'cause that's what the dorm is. Later on, when you say Harai Zu, that Harai Zu will be the finale of the process that saw at six months ago, it's tremendous girdish. You wouldn't say it Minaswar, that's two different things. The Harai or Lai is personal, that's between me and myself. The Harai Zu is between me and the Bahayman, was one, two, the other. Ramban says no. So, Meli, even over there, you could look at it as the Harai or Lai is really there only in order to facilitate the Harai Zu of later on, one mala. Because the Harai Zu Hagnish, Ramban suggests a different approach, which is also a Harai Zu Hagnish. Ramban says that when a person says Harai or Lai, he becomes personally obligated with his Ashibud Nakhosim. We just finished learning Subas, a nice connection to Ms. Akhil Subas, where we had so much about Shibud Nakhosim. Where Shibud means, that's how on the person Shibud, Agov Shibud Nakhosim Nakhosim Nakhosim Nakhosim Nakhosim, is from Parakakha, Kaisavan on. We were busy with this. And here's Meli Adam was sick that when a person owes money, it's not just a personal obligation, but every penny that he has and every penny that he doesn't have comes, that's how in it, a personal Shibud allen to Hagnish. That being said, as soon as the person says Harai or Lai, it's how, it is how in Hagnish, which Hagnish, it's how on his personal financial status, that's the Hagnish, that's the Ramban. It's also Hagnish. To look at a person's financial status as a Hagnish in which the net there is how, is also is a Hagnish. It's a Hagnish in Shibud, it's also Hagnish that the Shibud, to Hagnish has the nature of a regular Shibud to a regular Balcoiv. There's a lot to say on that, but we'll leave that aside. In any case that, (speaks in foreign language) we see that there's two different worlds over here of Hagnish, New Durham. We'll add one more detail. And that is, that we learn to say it's about Harai. The Ramban says, (speaks in foreign language) that if a person brings, a person obligates himself Harai or Lai. So we learn to have Daul, (speaks in foreign language) there's a lot about Acha. Delaying, bringing a carbon for three of them. We saw within the Sugham, the zerias, (speaks in foreign language) where sometimes it takes, there's a period of three regalums. Sometimes it's right away. But whatever the laugh is, if a person's over on that laugh at that point, we close the threshold of unacceptable procrastination. And he's over on that laugh. The Ramban adds, (speaks in foreign language) Ramban says, (speaks in foreign language) is violating the personal status of a (speaks in foreign language) you have a (speaks in foreign language) which means you have a piece of chocolate cake or a piece of doughnut that's now (speaks in foreign language) when you eat it, you're violating the status of a cake. It's if a person procrastinates, he's procrastinating on a personal level. But he didn't violate the status of anything. So the Ramban, you see clearly that the Ramban's world of Nidorim includes personal obligation. It starts with personal obligation. It then, it's Nithvass, it's (speaks in foreign language) but that's not the existential passion of the dorm is the fact that a person may cable on himself. It's the personal obligation. It will be (speaks in foreign language) or by (speaks in foreign language) maybe it's not as of yet (speaks in foreign language) but the world of Nidorim is the cabal of that he's making. (speaks in foreign language) That's not true. (speaks in foreign language) means violating the (speaks in foreign language) be it (speaks in foreign language) be it a doughnut, you're violating the status of the (speaks in foreign language) biacal is personal procrastination. What does that have to do? What does one have to do with the other? (speaks in foreign language) Ramban, Ramban, which is clearly (speaks in foreign language) Let's go vital, just finish off on this. You did that we haven't seen it. You did that we have to be Islamic and when we learned that (speaks in foreign language) but it's often a run arguing on a Ramban which is clearly the (speaks in foreign language) The run on that (speaks in foreign language) should take note of it when we get there. It's a (speaks in foreign language) The run on the bottom of that (speaks in foreign language) brings down a Ramban and he argues vehemently. The run says, "If Ruvain answers up a box of doughnuts, "he decided to be over-enthusiastic." Instead of just asking it on himself, he answered it (speaks in foreign language) He answered this box of doughnuts that he owns, could only answer what belongs to you. He answered it (speaks in foreign language) If somebody else comes along, this is Ruvain who made the (speaks in foreign language) The shimmin comes along shimmin picks up a doughnut and bites it, who's (speaks in foreign language) Oh, so you see already (speaks in foreign language) Okay, it's a (speaks in foreign language) It's a (speaks in foreign language) It's a (speaks in foreign language) The run says, (speaks in foreign language) is about the personal status of the (speaks in foreign language) The one who ate the doughnut was the one who violated the (speaks in foreign language) of the doughnut. The Ramab says no, the Ramab says most (speaks in foreign language) Only the one who spoke and violated his own words. (speaks in foreign language) What do we see? According to the Ramab, Pash is the doughnut starts from an obligation for one to keep his own word. You said something, stand behind it. Somebody else is not allowed to eat the doughnut, but the love of (speaks in foreign language) The malchus of (speaks in foreign language) has to do with violating the vow, violating the personal alive, violating the personal obligation, the words that you said. The only ones who could violate the words is the one who said those words. So the Ramab holds only the one who made the net that could get by malchus and by (speaks in foreign language) According to the Ram, no. According to the Ram, I flappy my backs of doughnuts. I have a (speaks in foreign language) I'm empowered to take those doughnuts and to turn it into (speaks in foreign language) Mysterious magical process. The person could take a backs of doughnuts and he could turn it literally into (speaks in foreign language) But once it's an available, whoever's gonna eat it, it's eating an available. What's the difference whether I said, he said, you said it. The point is the doughnut. So according to the Ram, and the Ram is never into the shiter of the Ramban, the iser of the doughnut, the existential passion of the doughnuts and the (speaks in foreign language) and the status of the (speaks in foreign language) whereas according to the Ramban, and the rush, and (speaks in foreign language) the passion of the doughnut has to do with personal obligations. You said it, you have to stand behind it. You said it, you have to keep it. You said it, you're gonna have to carry it out. And on every level, that's gonna be a macalocas that we've seen in a bunch of different cases. Okay, let's go bite it into one more area. And a few minutes still, let's go bite it into one more other area. We've had a lot of (speaks in foreign language) a lot of (speaks in foreign language) complex (speaks in foreign language) on the different elements of what we call (speaks in foreign language) When a person (speaks in foreign language) makes an edder. When a person makes an edder, and he doesn't speak out completely what he means. It's obvious in context what he means. There's another passing by, and he says I should be like him. He didn't say that he wants to be a nosive. There's a guy with long hair down to his waist, passing by. He's a nosive on the way to the best (speaks in foreign language) I should be like him. What do you mean to say? We should have the same social security number. What do you mean to say, Reddy? He meant to say I want to be a nosive, clear. In context, but you didn't say it. Why is that good? We have access, a cost of that, even though he didn't fully verbally express it, it's good. The run, without going into the rias and the deuking, but the run in several places is clear that the run has a hiddish, that even though in Webster's dictionary, he's saying that I should be like him, is not called expressing. I want to be a nosive, since the context is clear, that's called, you said it. Context, hand motions. People around you, all the different things that feed into the room and the room of the situation figure into speech. That's called, you said it. The run is so possible in the den of the other it is, that when you say something and it's understood completely in context, when a man says, "Hareat Mukudeshes," he doesn't say Lee, but he's standing in his best suit and she said they just aren't a to him, right, in the yikud room. He just went in the bad decade. Who do you think he's getting married to? Somebody else? He's the hostel, right? He just posts the paper for a million pictures. So what do you think is happening? But since he didn't say it, you'll need the den of the others. Again, the remark goes to a million different types of cases, but that's the idea, according to the run, that means that you said it. You look at the rush on the Basim and Alts, a very different picture of the others. The rush says the kiddish. The rush says, on the bottom of Basim and Alif, that the basic idea of the others is, an economy, you tuck it in, say it. Look it up in Webster's when it goes as I should be. That's called saying you want to be another. Webster's doesn't have it down as that. None of us. The whole idea of an edder has to do with what you decided. You decided. There's a den that it's not how, when you didn't verbally express it, it's enough to verbally express it in enough of a way that we understand what you mean, and even though you didn't really say it, but it's a kind of den that has to be verbally expressed, and what's how on you is what you were thinking about. Different idea. It's not redefining Webster's, it's redefining Patrick's Nadarum. And loch, oh, you know, the Macl like it's Lushita said. If you understand that the basic existential passion of Nadarum is about keeping what you decided something, you said it, you gotta stand behind it, you gotta keep it. So then it makes sense. But at some, what a person decides to believe but it should also be binding. The theory says, however, it has to be verbally expressed. Is that called verbally expressed where you said a half a sentence, but we know exactly what you mean in context? Yes, you didn't say it, but you said it in enough that it's considered verbally expressed. Okay, (speaking in foreign language) that's not gonna cut it. According to the run, the idea of passionate Nadarum is that a person has a (speaking in foreign language) to create something that wasn't here before. A person has a correct to take a dove and would turn it into a dove also. He has a correct to take cool and he can turn it into a dove also. That kayak will only be, if it's completely said, what you're thinking, what you accept during yourself, what you wanna do isn't of no relevance. The kayak had deeper has to be considered fully said. Okay, there's a lot to say on the story of Yadis but we'll leave it at that. What I did wanna do is I want to take this back if Nadum doesn't mind spending another few minutes to understand why this concept of Nadar is so crucial to a proper understanding what the Antigal Panic is about. The Ramban, the haemshik from the shtikum in Pasha's matters that we just said, says a very profound concept. He introduces it from a medrich and then he says that it's also true a derksoid. The Ramban says that the word shivuhr is comes from the shirish word shiva. The number of seven, he doesn't say it but this is what the Ramban says is in other places. The number seven is a metaphor for understanding not only a world that's physical but a world that's run by a cottage bar. The simple example, every week, shisha's here on the tavuid. There's a physical world that runs around. Ubashris, we come together, shabhisi la shem and we declare that the Ramsham runs the world. The physical world is symbolized by the number six. The six years that we fill our soil and the seventh year is the year to say that the ground belongs to Akadish Baruchu. The number seven symbolizes Akadish Baruchu's will, his presence, his hagaka and his making everything that happens happen. That's the number seven. Swaran tells us that the number eight represents Lamala Midera Khattava. There's different ways of understanding this and this of course is the answer, the morale says, the basic answer of why Khannaq is eight days. Famous cash of the base, seriously. Khannaq al-Akhair the nest was only seven days. The first day it burnt the tavuid. So the morale says but the nest is not a nest of tavuid. That would be symbolized by the number seven. That even tavuid the Ramsham runs, it's true. That would be the number seven. The number eight means that the Ramsham runs the world completely without tavuid. There's no economics when it comes to the Ramshala. There's no nature when it comes to the Ramsham. There's no science when it comes. The Ramsham runs the world completely Lamala above and beyond that Khattava that the number is eight. So the unto of Khannaq is eight. The shaman is also the number schmoyna. The oil which is Khokma, Khokma sattari is something that doesn't exist in the physical world. It's something that's beyond nature. It's something that when we learn and we tap into Khokma sattam, it transforms us into beings that have a kayak, that have a connection to something higher, something beyond the world of nature. That's the number eight. Says the Ramban, indi shticku. He says that a nadir is higher than the concept of a shua because the nadir is not just recognizing. When a person makes a shua, it's an isagavra. That means he's personally obligated. That means I recognize, I said there a bunch of Lam's name and I attach that to the fact that I'm gonna learn a bladkimara now, okay? So if I want to stand behind the Ramban shums, then I have to learn that bladkimara. That's the number seven. The nadir is the number eight. The nadir means that I'm taking something from the physical world. I'm taking a lot, a doughnut, anything. And I'm turning that into something else. I'm taking a cow in a field in Pennsylvania and I'm turning that cow into a shtick-based amignation, to a shtick-egg dish. That's not the number seven. That's transforming the world of Teva into something that's above, the Ramban speaks out. That the word nadir, Ramban doesn't say this, this form add this to the Ramban. The word nadir is a composite of nun d'or. Nun, we take the number seven. The ultimate number seven, seven times seven. Like the seven cycles of shmita, 49. Cabal satayra, the seven weeks of counting three times seven days, 49. What the number 50 is the ultimate eight. Nun d'or, that number nun, the eighth dimension, that Lamalomidaa cateva, transforming the physical world completely into ada verukni, into hakhma satayra. D'or, their bancham has a diro, but taktayana, where do we light? We don't light nairus in the base marriage. We light nairus in the physical world. We sit in the base marriage and we learn. But to light kranik in nairus, we have to go home to that very physical place that has a kitchen and bedrooms and a playroom and a dinette, et cetera. And we have to take that physical world that we live in and we have to transform that into completely, into a rukni is diggaspace, into ada verukni legami. That's a whole different type of caducia. So the number kranik is eight. And we're learning the d'or which is the misechta of taking mundane and transforming it into something spiritual. Taking a dove shall coil, taking something which is nothing which is just Kramer and transforming it to Surin to something that has meaning, something that has lasting value. And that's really what our learning does. Shri Zaiqim, et cetera, and all of us together as a kabura, as a group. Shri Zaiqim to take our lives, our mundane lives and transform it into a world of terror, a world of enjoying terror, a world of connecting the terror, a world of learning terror and a world of (speaking in foreign language) [BLANK_AUDIO]