KMTT - the Torah Podcast
KMTT - Berachot #07
KMTT - Berachot #07, by Rav Ezra Bick
KMTT. Kimi Tzionte Zetora, today, is Wednesday Raffet Sivan. The Shurim today and this week are dedicated in memory of Ruth Kalmin, Rafael Batraim from Toronto, by the Gutenberg and Kalmin families. The outside is the Shabbat, the 28th of Sivan. It's very appropriate to dedicate the Shurim of KMTT in her memory, woman who herself valued learning and gave the love of learning to her children and grandchildren, everyone who knew her. Today's Shur, we will be the Shur in Misaka Brakhot, Halakha Vaga Dha. My name is Ezra Beck and I'm giving the Shur. The Shur is half an hour at the end of the Shur. I will continue with the daily Aga Dha Yumit. Today, I want to talk about two Amareem found in Brakhot, which talk about Kriutma Komit Vila, making a set place for Davening. This is related but not identical to the topic we talked about three weeks ago about Davening Innovate Knesset. Bateknesset is a set place for Davening, but this is this is this thing. This is not about Davening Innovate Knesset, but about having a set place for Davening, and Davening with Batek, says the following. Amare Rabbishal Valamari Amarevuna. Kola Koveya, Makomit Philatore, is okay Avraham Bezro. He who establishes a set place, keva, permanent. He who permanentizes a place for Davening. The God of Avraham will assist him, will be in his assistance. When he dies, when he dies, they say to him, who says, the angels, the world, it's said to him, when he dies, ho, this anav, this madest man, this chasid, from the disciples of Avraham Avino. Now, there are two parts of the statements that are worth understanding. First of all, there's a normative part. One should establish a permanent place for Davening. How do I know? Because great praise is said about the person. The praise is very unusual. It says about him, Elokay Avraham Bezro uses a particular and unusual appellation for God, the God of Avraham, will help him, will be in his assistance. I mean, we're familiar with the course of this year, statements that are made to highly praise someone who doesn't correct him. We had twice. So that's a general praise that says, if you do this, you'll get to where you want to go. You'll get to all of them. You can have a face saying, you feel that will be heard. Someone who does the correct way to Daven, I understand. Very strange thing here, that God will help him. In which God, Elokay Avraham, the continuation is even stranger. In order to say what a wonderful person is, when he dies, kraspe shavam, kmala witslan, lawalayna, we're not thinking about it. But when he dies, so they say to him, they unknown day, they say to him, eh, anav, eh, kasid, what a madis person, what a kasid, what a pious person, a disciple of Avraham. Okay, first things first. What in fact is the normative part of the statement, kala kovea makam littafivato. Rashi does not, does not come at this, you should have a permanent place for Daven. Abhinayana, however, Abhinayana explains that this statement does not apply to a bit connect to a shul. He says, in a shul, you don't have to recede. I think sometimes people think that you have Daven in the same seat and shul. So, Abhinayana denies this. He says, if you're in a shul, wherever you Daven is okay, there are a person in the suit of Abhinayana. There are two opinions about this. But Abhinayana says the following. He says, "Lawalam alas de alumu komocho betak neset." This whole statement does not apply to your place initial. Why? Because the entire shul is a makam thufilo. By definition, Abhinayana set is a place of Davenik. And therefore, there's no need to sometimes, there's no need to sit in a particular place. You can sit in one corner, if Abhinayana shet bizavidsu, if Abhinayana shet bizavidsu. What is the statement about? It's someone who's not Davenik and shul. It comes out that you're Davenik at home. Shikou veyam, makam thufilo, tobi betas, shul, pameem shay no ya kal. Lawalam alas de betak neset. You couldn't go to shul for one some reason, Davenik at home. The statement comes to say that you should have in your house a place where you Daven. You just get up in Daven. But since you know that sometimes you Daven in your house, so there's one place in your house, nothing special about that place. There's no dip in any other corner, it's totally arbitrary. But you should have a place in your house where that's the place where you Davenik. Mi yahid, makam, yadua, lukah. It should be a specific place in your house where you Davenik. We see from Benignona that the idea of being kaveyam, makam, litrilo, is to make the place into a makam thufilo. Because he says in a bit, neset, you don't need to do this, why? Because it's by nature a makam thufilo. So we see what is the purpose of kaveyam, makam, litrilo. The purpose is to define that place as a makam thufilo, a place of Daven. Not just a place where I Daven, but its definition. The place has like a plaque on it. This is a makam thufilo. Now again that doesn't mean that you can't do other things there. A bit of neset is a makam thufilo and it's also to use it for the secular purposes. But I don't think of Benignona means that we should have a corner at our house, which is a makam thufilo and you don't sit and meet a booklet. When you dive in there, it's not merely a place where you are diving. You are diving in the place which you have established. You have set it apart as being mihajid in his language. You've identified it. You've singled it out, lihajid, single out. You've singled it out as a makam thufilo. He calls him proof of his statement that if we're talking about private homes and not being. That's a statement in the Ushami. The parris is a statement algomer as it appears in the Ushami is slightly different. Kola kovea, makam thufilo, tvirato, bib-bib-to, lihit palen, kilu, kifam thufilo, kifam thufilo chirato, bam zem. Ushamaiton, wimlo, ai an ab echasid. You see the same statement from the end. It says he who establishes a place for his tvirato in his house, but a different place. Not the okay of a hundred. But it's as though he had surrounded that place with walls of steel. He built a wall, an intregnable wall, around the place where he's diving. So Vinyon, of course, is because Ushami has the word bib-bib-bib-to, not surprisingly. Those who disagree with Vinyon are also mentioned. There's a gift that was out the word bib-bib-bib-to. really can appear in a proof for something from one word, since words come and go in the different variant readings of the grammar. But the video that I had this reading of the Usham, and if that's the truth, that this statement applies to one's house, and not specifically to one's shoe. Okay, what's the idea? Why is it important to have a place to go? We spoke three weeks ago, and I'm not going to repeat what I said then. Why a big nesset is an important place? A big nesset, I claim then in one sentence. I am repeating it slightly. We said then that a Vedic nesset is a place which is defined as Makkam Shrinah, because it testifies publicly to the name of God. When you dive in, you mention God's name, and wherever God's name is mentioned. That's what he's found. So the Vedic nesset is a place which says God is found, and therefore it's good to dive in there. But here you dive in your home, and as I said, even if you're me, achreid, you specify this place, I don't think that turns the place into Makkam Shrinah, because it wasn't Makkam Shrinah. As I said before, you wouldn't be able to sit and read a book then. You would have sanctity. So it's my chardlit fila, but not sanctified fila. So I don't think there's a corner in my house which is a Makkam Shrinah. When somebody walks into my house and looks at that place, he doesn't say, "Oh, Makkam Shrinah." It doesn't testify to God's presence because there's nothing about it, which it doesn't have the plaque that I mentioned before, and there is no sign as the big nesset has. When I dive in, I should dive in a place that is a certain amount of permanence. In my own mind, it's set aside for a tfilah. Why? Why is that? I think we have a different halacha here than what we discussed three weeks ago. I think we have here something about the nature of tfilah. It's possible to view tfilah, prayer, as communication. I have a need to speak to God, to speak to my Creator, to speak to my Father, to speak to who he understands all human beings. If it's communication, then I need to make sure that God can hear what I have to say. But that's simple. God can always hear what I have to say. That's the reason why you've done quite, because you've never done an out loud for God to hear what you have to say. You can communicate with God silently. If it's communication, then there is no need to define a meeting between myself and God. Today we know you can communicate with telephone. You can communicate by email. I'm communicating with you right now, by a podcast. But Hazal thought that the nature of tfilah was not only communication, perhaps not even essentially communication. Its content is communication, but its framework is meeting. You're not merely speaking to God, you're meeting with God. And I think that's the nature of the lakhad that's being described here. When one prays, you should be praying in a place that's been set aside to meet God. We both, God and I, will come to that place. It's related to the idea we spoke about three weeks ago, but I'm not going to screen it, but there, I'm not going to screen it. We're sitting there, transforming the world. We want God to be in the world. It's man's purpose to be the... to be the basis, the carrying stone for God's presence in the world. Here's something else entirely. When you come to dive and don't imagine that you're sending messages to God, see yourself as meeting God. And for that, you have to have a place where you meet God. Why do you have to have a special place for that? Very simple. Because meeting God is not like meeting your friend. God is not of this world, and we are not of God's world. To meet God, you have to set aside, so to speak, neutral territory, or maybe better than neutral territory in extra, extra territorial territory. God descends from his world, but he doesn't descend from his world to enter into my world. I have to ascend as he descends. We have to meet in the middle. And therefore, I need, truth is, it's always in this world, but I need to set aside in this world a place which I go there, God, so to speak, comes there, and there we meet. If you meet with God, you also speak to him. I imagine it's possible to meet with God and not speak to him. You have to meet with God. In silence, the praise of God is silence. There is a place where in the silence recesses of the soul, one can meet with God and not utter a word. But in normal, a normal meaning with God is because you have something to say, and when you meet, you speak to him. But the speaking is not the only element, the only definition of what's going on. The framework of that speech is meeting, is dialogue in the true sense of the word. The psychological prerequisite for having a meeting with God is having a special place for it. It's like, so to speak, if you're having a date, so you set aside a place where you're going to meet. This is the corner of my house, which I use for other things as well, but I meet God in this place. It's not just that I'm walking around, I send a session, I suddenly turn to say, "Oh, by the way, this is what I have to say." And of course, it's true, however you can do that. If you happen to us, if you have to work, it's time for a meeting. So you get up, you go to the corner of the room, and you're diving. God does hear what you have to say everywhere. If you approach God into fila, God hears it, but you're missing out on something. You should not, you should not just be saying, "It's time to dive in, I speak, God hears." You should have an advance, a time, and here we're talking about a place where I go there to dive in, because I have to leave my world. Because God is not really in my world, the world that we live in is mundane, it is secular, God made it. But do not imagine that this world is holy by definition. We're living in our world, and in order to meet God, I have to take three steps out of this world, go to the place which I was able to, God didn't pick this place, so I picked the touch true. But it's the place that I set aside, and he comes there, and I go there, and there I have this communion with God in that place. The phrase used by Chazal to describe the benefit, the specialness of makomt fila, two phases. Our government says, "L'okay a vraham bezro." The Ushalmi said, "K'il l'chitzocho bazel, k'il l'chikifah," l'chitzocho bazel. He had built around that place, walls of iron. What do you need, walls of iron, when you're diving, so I think the idea now is clear. It's not a good idea to dive in this world. At best, God is so to speak, just passing through. You can't really get him for a serious sit-down conversation here. You have to, for something to be extra territorial, then you need to have a border between around the embassy. There's a wall, because the wall sets here is the territory of the local government, and here is the territory of the embassy, which belongs to the firing government. Around the place where I dive in, there should be a wall, because the wall says, "Here, this is your house, and here is the makom, the place where you can meet with God on the extra territorial, representative territory that God has in this world." Mihitocho bazel, walls of iron, nothing can cross that border when the doors are closed. You enter that space, so to speak, there's no wall there, but there's a mental wall. You enter that space, and you set aside everything from the outer world. Here, I am living in God's rules. I'm living under God's protection, meeting with God on this place, and nothing else can cross that border. Our grandmother has a different expression. It's okay to raise the figure of Amavinu. Why do you raise the figure of Amavinu? The girl itself explains. The girl says, "Why Amavinu?" The girl says, "Amavinu is the one who made up this idea of fiyut makom." The girl says, "Amavinu, that's the one who made up this idea of fiyut makom." Before the story of stone, the destruction of stone, in Tasha'at dei'a. So, Amavinu got up early in the morning, and went to the place where he had stood there. This is the passek from which we derived, fiyut-cha-chalit. "Amavinu invented cha-chalit," because it says, "If you came up and came up and bought it, he arose early in the morning, and went to the place where he had stood." What does it mean? He had stood. "Amavinu, that's fiyut." "To stand means where he had prayed." So, Amavinu wanted to speak to God again. He went to the place where he had prayed previously. "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." 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"Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." "Amavinu, that standing means fiyut-cha-chalit." Objectively, you would find it as a makom toilasa. Elokay avraham bezro. The god of avraham helps him. Why helping him? Why does the meduash, why does the ghost say that? The benefit of dabbin in makom kavua is that God, the god of evan, helps you. Why not hears you? But I think the idea here is that the truth is God hears to feel everywhere. If you worry about God hearing you, then you don't need a makom kavua. God will hear you and then he'll decide what to do. He might help you, he might not. That's up to him. But if you meet with God, you have a sort of alliance with God, then aside from the question whether God will hear you at feeler, judge what you requested and help you. It could be you didn't even ask for any help. You don't have to do about other things. But you have an alliance with God. You're, he's met with you. You've met with him. You're working together. Therefore, eloque avraham bezro. God is with you and therefore he helps you. He helps you in always the way he helped avraham avino throughout his life. It's not connected to the content of tphida, but it's the nature of the human being who is not someone who only addresses God sometimes, but is someone who has a working relationship with God. He meets with him on a regular basis. As opposed to most people who at best can only address God when they need to have some sort of trouble, and they run to find him and speak to him. The same thing is found in the Gomorrah one day after later on the Zion. There are two Gomorrah's that talk about his exact phrase. Being "Koveya makomlet fielata" the mother of Zion would bet. Towards the end of the page, has the following statement about "Koveya makomlet fielata". "Nagabiyokan mishungabishumun banyokhai" "Kola koveya makomlet fielata" Same thing, he who has a permanent place for his fielata "Oyivav no filim taktav" His enemies fall before him. If you have permanent place before him. This I think is really extraordinary. We are not dealing in a time where you are dealing with the nation. The Pasuk is dealing with the nation. The Pasuk is talking about Beethamikdash and God says that Beethamikdash was built. He said that Beethamikdash, Beethamikdash, Beethamikdash, and the enemies fall before you. I am sure many of you are talking about private fielata. Some of us have enemies. It is a strange face to say that your enemies fall before you. Why are they fall before you? God will help you as we said in the first statement. I think it is the same idea. The same idea is that someone who has an account of "Koveya makom" so in all his life, God is with him. His whole relationship with God is different. He does not only speak to God. He is met with God. They have an alliance. And therefore, just as the enemies of God fall before him, famous Pasuk, which we all know by heart, kumashan bea futsoi vecha bea nousum sanecha nipanecha. The presence of God disperses enemies. Bea nousum isanecha nipanecha. Your enemies simply flee from before you. Someone who has a makom kavua let fiela, his enemies simply fade away. They fall underneath him. They fall underneath him. It means that they are inferior in your superior, but you are not superior to your enemies, but they God is superior to your enemies. So if you are walking hand in hand with God, then your enemies simply melt away or fall underneath your feet because makom kavua let fiela. It is less, I have to admit, it does not interest me so much as the benefit. You want enemies to fall before you, so make a makom kavua let fiela. The idea that is behind it is that by having a makom kavua let fiela, you are not only sending messages to God so that he can hear with his infinite superhearing, but you are sitting with God together, you are also speaking to him, but basically you are he who walks and talks and sits with God, stands before him on a permanent kavua on a permanent basis. One more gomara to illustrate this. Indeed, this gomara is about faith, kinescent, and not about your private home, but I think that it is closely related, it is the gomara which comes immediately before the original mama we spoke about. Right before the gomara says, kalama kavua let fiela ato, el keva ambe esro, we have a different gomara amara. Vyokhanan, visha ashakadosh bohubal viveta kneisset, velomat sabba asarah, niyad huko es shinamamadua baativa enish karativa enunen, when God comes to abitkneisset and doesn't find ten people there, immediately he is angry, as it is fit in, God exclaims, God says for sukineshayahu, why have I come, and there is nobody there, I called, and there is no answer. He has this picture that he says, I love he raises, of God coming, and there is nobody there, he calls and nobody hears us, and so speaking is frustrated, ko es her means that he gets, he is frustrated, he is angry that you broke his date, God came, he is meeting you at a certain place, and you are not there, so he is talking about bitkneisset here, but what it doesn't say is what time is this, in our own minds we perhaps think that, well, the every show has a bulletin board outside, and the bulletin board says eight o'clock charas, so God comes at eight o'clock, because he is a yak, he is pumped, the Jews didn't come, so God gets angry, but you know, shows in the tongue of the child didn't have bulletin boards, it doesn't say karal, that if a koshbo, who comes to abitkneisset, bishahah, shinik abalit vida, it says when he comes to abitkneisset, it could be known as that because it's not a time for diavani, so why is he get angry, with who did he set up the time, so I think the answer is that this doesn't refer to bitkneisset as a place where people die by given times, it's referring to bitkneisset, which is the ultimate makon karalit vida, I'm not saying you have to be there when you're not there, but it's a place of meeting, if we go to show weeks back God to be there, when we go to show we just assume that you go, that God's waiting for you, well, God does the same thing, he comes to show you things that you're waiting for you, if you say well how could it be, after all, there is nobody there, we're working, so the truth is Khazan had an idea, which is not no way fulfilled today, because Khazan had this idea that in every locality, every town, there are asanga, batla nim, batla nim today, in irish or Hebrew or American English, American Jewish English, is a devagatory term, you're a batla, but in Khazan, asanga, batla nim were ten people in every city who the community supported that they not work, but they sit in show all day long, so in fact Khazan really think that the show should not be empty, and why I think for this reason, because Khashmakh was going to come, there won't be ten people there, the army saws not there, it's a place of meeting, and a place of meeting, when you come he's there, when he comes you are there, so the truth is that most shows are empty, most of the time today, we don't have the institution of asanga, batla nim, and I hope Khashmakh who isn't angry when it comes or when not there, I hope he comes to the times which we have set on the boat and boat outside, but the idea is that the definition of a shul is a maqam shamif gash, not a maqam tefila, but a maqamif gash, a place of meeting, and therefore when God comes and you're not there, he doesn't say, "Oh, I wanted to hit fila," and I don't say it, he says, "No, maqam dua khaan nati vin, and I called, and you didn't answer," not that you called, you didn't call, and I came to answer, God comes, he wants to meet with you, and the frustration of having a meeting with somebody, we all know what this is like, having a meeting with somebody who doesn't show up, that's the frustration that God feels when he comes to shul and the people are not there on time, so first of all, we don't have a hai here that you come in time to shul, but if it does say on the boat and boat, the shaqas is at eight o'clock, or maqamif is at seven, so it should start at eight o'clock and out of seven, because God is front, God about these things is a yaka, he shows up, and he says, "What's going on here?" He starts drumming his fingers on the table, no one's here, miyyat khaas, God is angry. So, what's important to have a hai that we learn is the necessity of viewing our relationship with God, not as the ability to speak to him, because he has very good hearing and an open heart, but that we've been granted the ability to have regular meetings with God. On the one end to realize that such meetings should not be taken for granted, you have to be kaveya, you have to be miyyat khaas, you have to establish a place, and I think also a time for these things, because God doesn't live in your house, just as you don't live in his house, you're speaking to he who's found in the heavens, so he does condemn down to the world to speak with you, but you also have to elevate yourself from the world to meet with him, and therefore we need this neutral, this in-between territory that's being set in my living room, if I sometimes dive in there, and surely innovate that nesset. I have to make the effort, on the other hand, the effort can really exist, he who makes this effort, then God is part of his life, God has met with him, and he now has this permutation with God, the end of the Gmara, when he dies, Omriyam, aanav, ahasid, mittami davshan raamavino, it seems like minor praise, what a man is person, what a pious person, but I think the point is, is that you don't say what a great person has done amazing things, the being a companion to God, is not a momentous effort on your part, it's a simple change in your personality, aanav, ahasid, mittami davshan raamavino, he is a modest person, he needed something from God, he needed something to help, he didn't think of all kinds of crazy ways to do it, he just went and spoke to God, he knew that there's a praise, he could speak to God, and therefore, whatever he needed, he asked of God there, he's a pious person, everything he needed, he asked of God, he didn't find other ways to get it, mittami davshan raamavino, he is a disciple of a raamavino, who was defined as hittalekhlefanaibhe yaytamim, God said to him, walk before me, kind of walk with me, it says walk before me, it's better than walk with me, but walk with me and before me, that's the definition of aaamavino, he walked with God, not that he built great things, he overturned the world, walking with God, meaning that God is in the world, is in fact a revolution, but the definition of the person is, walk with me, that's the definition of he, it was called rea maqam lita filato. And now, for today's midrashiyomi, the last midrash in the midrashraba concerning the story of katanara glim, it goes like this, it's talking about the eventual fact that God forgave and did not destroy the Jews, because God had said that he wishes to destroy the Jews. "Aa ma'a akadosh bohu no masha'a kala'otam illfanai, God said to masha, I'm going to destroy the Jews, from before me." So here's the answer that masha gives according to the midrash, "Aa ma'al illfana re'bono l'anim ata ma'a reaaf, pass to the universe, you have patience, you hold back your anger. Eved im yum asav tovim, vie show me a la raba, vie raba mister kela vaseva panim yafot, ain maqazikim la rabaaf, if you have a servant, a slave, whose actions are good, and he obeys his master, and his master looks upon him with favor, we don't consider that to be a great thing, ain maqazikim la rabaaf, we don't give a great credit, we don't give credit to the master, ain maqazikim, when does one give credit to the master, be masha'a eved show tabutra'a, the servant is corrupt, insubordinate, vie rabaaw mister kela vaseva panim yafot, and nonetheless, his master views him with favor, views him favorably. "Cahatah, so too, you, God, alta beit bhikshe opam, shinemar atafen elk shiham haze." You should not look at the stiffness of the neck, as it said. This is what the Pasha'a in sephat mareem says, that masha'a said to God, "Do not look on the hardness, the stiffness of this people." Ahmad al-Aqaddosh pahobhishfil haze, slaqnim shinemar viyam, masha'aqaddhi kela rabaaf. Masha'a beno vase is a very interesting argument here, why God should forgive the Jews. He says, you know, if the Jews would be good, and you would be nice to them, there would be no cons. We wouldn't be that impressed by that. But if the servants or the Jews are disobedient, and nonetheless you treat them nicely, wow, that's very impressive. That's Masha'a beno's argument. It doesn't seem like that impressive an argument. Yeah, because it's impressive, it's impressive because it's not logical. That one should reward insubordinate servants. Interestingly enough, that's what God says to Masha'a beno. You think this should be an argument, then God would say, okay, you're right, as in other places, but Masha'a beno advances arguments to God, why he should be good to the Jews, why shouldn't I punish them. Here, according to Masha'aqadd, sestem, bishfir rabaaf, slaqnim, I will forgive them for you. I think that applies not because the argument is that good, but I forgive them for you, shinemar, salaqdikid varakha, salaqdikid varakha, I will forgive them according to your words. Could be interpretable to me, you've convinced me, but apparently it has sounded here as I will forgive them according to your words, and only because you said it, because you said this argument, therefore I will forgive them. And that's truly strange, in other words, God's saying, they don't deserve to be forgiven, I'm doing it because I like you. So there could be, I could understand that's what the midwash is saying, but I think there's something else going on here. Really, what kind of an argument is it that if you reward good servants, nobody's impressed by that. Ayn, marzikim, la rabot, tova, we don't commend the master, but if you behave nicely, if you behave favorably, if you look favorably upon a servant who is insubordinate, then Mr. Grim, alecha, beseva, panimio, marzikim, la rabot, then we consider it to be very commendable. What kind of an argument is that? So I think we have to understand the argument, not that Moshe Babain, who is saying to God, do something that will be unusual. There's a famous story about the Vilnagar, that the Vilnagar said to the Magid, he said to the Dubna Magid, give me Moshe, Magid said, I can give Moshe to the Vilnagar, he said, yeah, yeah, you have to give me Moshe, so Magid thought of something, he said, you know, you think it's a crunch to be all day long in the late midwash and still be a gun, go out to the people and also try to help people and teach to everybody and help the community, and then you'll be a gun, that'll be a crunch, crunch means a trick. So the end of the story is, it's very good, Mr., but the end of the story is the gun set to the Magid, I don't think it's a crunch to be nice to a good servant, let's see if you can be nice to a bad servant, you're right, it's a much bigger crunch, much bigger trick, much more impressive to be nice to a bad servant, but I don't do things because they're impressive, I don't do things because they're a crunch, but I think the answer here is that when Moshe Albanian was appealing to it was the idea of Kileshinshem, he's saying, the world is not impressed when you are good to the good, it's much more impressive if we see that you have a Midah called Maarich Af, we burn our name, Ta-Maarich Af, and that Midah, that trait that God holds back his anger and treats his disobedient servants well, that arouses in people, amends in adoration, in other words, it's a kiddish Hashem, and that's what worked here, and I think that's what God says, "Bishvil ha'es slach l'ha'em shinam'a'a sa lachikid balm'cha," whether it's a kiddish Hashem or not, it depends on how people will react, so God says, "Kav'e'chor," of course God knows the answer, but God says, "I can't give the answer to that," it's not whether God is impressed by God's actions, but if you, Masha Abainos, say that to you it's more impressive this way, then because you said it, I'll do it, it's not because Masha Abainos special, if you being a representative of human beings, say that this is Mahzik Tal'vah, this will cause people to be B'kadei shaym shanayim, to commend God and say, "Wow, God is Maarich Af, God is patient," even for the insubordinate, even for the difficult children and servants, if you say that's what's going to happen, then that's a good reason for me to forgive the Jews by al-Mashaam sa rachdi qid balm'cha." That's all for today, by the way, I'd like to hear from you, if in fact the series I'm giving now of a midrashumid, said, "Ala hai yumid is successful," not if you think you'd rather have "Ala hai yumid" more than midrashumid, I'm sure there are many people who prefer to hearing a "Ala hai yumid," then midrashumid, I understand that, they don't have to tell me about that, but without comparison, simply whether or not this is a good evening of itself, whether this is a successful series, so I should know whether we should continue it. I'd love to hear from you. You can write to kntt@kimitsion.org, that's K-I-M-I-T-C-I-O-N dot O-R-G, and this will help us in to help me in knowing whether to continue this series. That's all for today. You've been listening to the shir-un, mise rachot hai lachabagadah, given by myself. This is Esubic, wishing you "Koltov vivakat atora mitzion." This has been K-M-T-T, the Torah podcast, "Kimitsion t'ayt sai Torah udvarashum imi rushalayim." [BLANK_AUDIO]