KMTT - the Torah Podcast
KMTT - Berachot #06
KMTT - Berachot #06, by Rav Ezra Bick
KMTT. Wednesday, Yudh, Khad Sivan. Today's year, which I will be giving, is this year in Musaq al-Brahat. Al-Aqah, Viragadah. Last week we discussed the Ma'amar in Brahat of Gimmul Amudh, concerning the Vitamellar who would get up in the middle of the night to learn Torah. And we discussed the difference, the contrast between learning Torah in the middle of the night was saying Sefati, women in the middle of the night. This concerns the personality of the Vitamellar, concerns the personality of he who is trying to serve God, who is trying to find God. And the truth was I took the idea of the middle of the night as being, I guess more or less, a quasi-romantic background. What do you do in the middle of the night has to do with the innermost searchings for one soul. I mentioned the agadah in Burishit Raba about what Ya'aqawavino did in the middle of the night, the same two possibilities of learning Torah was saying to him today. I'd like to refer to it in a different aspect of the same Ma'amar, specifically the night and learning Torah at night. The Makhabir, the Shoshanarik Paskins, Ha'alah Ha'alamaisa. It is a special obligation to learn Torah at night. Arachaim Siman, Vaislamitrat, it's almost the last, a third to the last Siman in that part of Arachaim, which is the daily routine. So at the very end, right before Kriyach Malamita, there is an entire Siman Shoshanarik, which is devoted to learning Torah at night. Sef'alif, Vaislamitrat, Sef'alif says, "Sef'alif, Vaislamitrat, Vaislamitrat, Ha'alayla, Ya'alamaisa'al Ya'am, Vaislamitrat Raba. Paskins has to be more careful, has to invest more effort to learn Torah at night than to learn Torah by day. And canceling it, missing out on it, on Shoshanarubah, there is a great punishment for it. That's the Paskin of the Shoshanarik, there's a special reason to learn Torah at night more even than by day. This is based on a whole string of Qummarati. The Grat does us the favor on the spot of quoting six, I believe, six different Qummarati. Yeah, we're going to discuss a few of them today. One of the Qummar, the Grat Kholz is our Qummarah from last week, about how David Amelach would get up, the Kino that was over his bed, would blow on the northern wind. At midnight, wake him up, and then he would be Ossek Ba'Torah Acha-la Amu-da-Shah-ha. As the Grat understands, the Grat is simply saying, "And why? Why did he do that? Why did he just learn Torah whenever he had a chance? Why did he have a special alarm clock arrangement to wake him up at midnight to learn Torah?" So the Grat says, you see from this, there is a special obligation. David Amelach made a special effort. He woke himself up. In order to learn Torah at night, I think the reason why the Grat is quoting it is to show that there is more of an obligation at night than at night. Therefore, we require a special effort. There are more explicit Merat. I want to discuss all of them. The first Merat, the Grat Kholz, is the Grat in Hagi-gah. The Grat in Hagi-gah, if you'd bet on what Bez says, Amalish Lakhish, Qul, Ossek, Ba'Torah, Ba'Lilah, Akadosh, Baruchu, Moshek, Allah, Hrucha, Khasad Bayon. He, anyone, who learns Torah at night, God, I'm translating now literally, God draws a thread of Khasad, of grace and kindness, a thread of Khasad kindness, a thread of grace and kindness over him by day. She said, Amal, Yomam, Yitza, Va'asham, Hasta, Va'Lilah, Shiro, Imit, Filalakele, Khay. The Succantirim says that God will direct or command his grace and at night his song is with me. So obviously, Va'Lilah, if you're understanding, Uva'Lilah, Shiro, Imit, at night his song is with me means that I'm learning Torah. So here we have an example. This relates back to what we discussed last week that the Gomara understands that learning Torah at night is called Shira. The whole Shira last week was devoted to the contrast between learning Torah at night and doing Shira. Shira in Batush Bahot, saying se petit limit night. In this particular Pasuk, Vishlaka says that Uva'Lilah, Shiro, Imi, at night his song, God's song is with me means I'm learning Torah. Just mentioning that to keep in one's mind. But this is what Vishlaka says, "If you learn Torah at night, then the whole day a thread of rasad is drawn over you." In order to understand this mamaa, I think we have to go back three lines in the very same mamaa. Where there's another, the Rashaf in the same, from the same Pasuk. The Gomara there is discussing the heavens. There are seven different names given to the heavens. One of them is Ma'on. And why is it called Ma'on? Shira is called Ma'on. Shira is called Ma'on. Shira is called Ma'on. Shira is the place where there are groups of angels, of ministering angels, who say Shira B'lilah, they say song at night. We're shot by 'on but they're quiet by day with naked, well done, Shira. By day they don't say anything. Why? Because of the anvil Israel, which explains because during the day Israel, the Jews are saying Shira. So the malaqim don't say anything. But at night these malaqim who live in the place called Ma'on, they are saying Shira. How do we know this? So it's understanding Pasuk totally differently, that during the day Kalishbokhu is commanding his grace. But at night he has the song, meaning here, the song of the malaqim, not the song of the Jews who learned to love the song of the malaqim, only say song at night. But they're quiet during the day, we've naked for Dan Shai Yisrael. I think this is the key to understanding the Halacha of learning Torah at night. It seems to me clear that in terms of the mitzvah of learning Torah, there is no greater obligation to learn Torah at night than by day. Torah is Torah. You're supposed to learn Torah. It says "Bagita boyo mamba laita", you're supposed to learn Torah day at night. You're supposed to learn Torah as much as you can. The shiv tachau vukum ekhra, when you're sitting and when you're walking, when you're jogging, when you're driving, to put in a little push for the KMTT. The mitzvah of Tamil Torah is intellectual, it means learning God's Torah. There's no internally, in terms of the definition of Tamil Torah, there's no difference between day and night. They're surely no more reason to learn at night than the mitzvah of the day. You should learn whenever you have a chance. Why then do we have this mama, or other mama, which we're soon going to quote? Let's say that there's a special reason to learn Torah at night. What does night mean? What does night mean in the Agadah, in the understanding of Chazal? We have an association, sometimes in Mamre Chazal, that sea night is being galoot, has been a time of trouble. And this is undoubtedly true in many Mamre Chazal, for instance, on the same daf, hagiga daf, you'd better admit that there's another mama ofish lakish about the same person, where he says that, "Ya mamre sama sama shanghasto wa lai das, you know, in me, that he who learns Torah, in this world, which is called night, God will have chasset for him in the next world, which is called day." Now, as you take night and day to mean, this world and the next world. And I think we're correct in assuming that this world is a time of great trouble, nonetheless you learn the next world, which is a time of joy and peace, because Christ will praise you back. But even that I think I understand. Why is that true? Why do we assume, why do we associate darkness with trouble and with exile? And I think the reason is, the reason in Chazal is simpler. Night is a time of darkness. And darkness means there's no light. And light is the presence of God. And darkness is when there is no presence of God. You say, is this mere an association? No. I think it's the metaphysical truth. The night when it's dark and when we're sleeping is the time when there is little activity of kiddushashem, if last week, or excuse me, two weeks ago. We talked about the meaning of abetakneset, the meaning of trilabarabim. So I said that God's presence in the world is dependent, is created, is inherent in the activity of the Jewish people. When you, they were talking about davening, when you call out in God's name, that's when God is found. Basically, the world and God are two different worlds. God is by Shammai and God is in the heavens. God is in the olamaba, in the next world. This world is a created world. It doesn't, in a natural sense, have the presence of God. Of course, if you have the eyes of faith, you can see God in a tashamaiyim, a sappalim kibotka, the heavens tell the glory of God. But that's something which has to be done, it has to be injected. The natural world, as it is in and of itself, does not exhibit God's presence. How does God become present in the world? Because artificially, in other words, the human effort, we put God in the world. And I thought that about Tefila, about Dushar, about davening, but Sibua. The night is a time when there is no human activity, because men sleep when it's dark. The lightness and the darkness reflect that fact. Obviously, by logic, it's the other way around. You sleep at night because it's dark. But, metaphysically, the two of them go together. Man sleeps and the world sleeps and the activity of man is latent and the presence of God is hidden and creacent. And that's why to explain the mamabata malaheem. The malaheem say, "Song at night." But a day they don't say song, they kibodancha yourself. The Jews say song during the day, the whole Jewish life. Living a life of Torah is the song of the Jews. And that's what God wants. At night time, it's missing, it's lacking. And then, Shirna is said by the malaheem. What does that mean? She was said by the malaheem. It's a tragedy. It means that this world doesn't express the glory of God. But in the upper world, in the heavens, there there is no night. So, in the heavens, the malaheem, of course, maintain the glory of God. In the heavens, God's glory is constant. But in our world, in this world, God's glory is by day and night is exile. And it's also, I think the two of them go together, it's also a time of troubles that follows since God is impassioned. It's, in fact, reflective and reminiscent and parallel to Galut and trouble in general. In light of this, I think we can understand the mamaheem of Rachlakesh about learning Torah at night. He who learns Torah at night is doing that which is missing in the natural course of time. This mamaheem of Rachlakesh is the corrective to the mamaheem about the angels. In the normal course of events, at night, God's glory is only in heaven. But there is a way to correct that. And that is Tamut Torah at night. Just as we discussed in the previous weeks, that Phila is the presence of God. And that was a clear, and I think obviously understanding, that the name of God in your mouth, by calling out on God's name, which is Phila, that is God's presence. But so, too, learning Torah, even though you don't call that God's name, when you learn Torah, you might mention God's name. Torah is about the subject. It's about, you're learning Babakama. You're learning about one person who stole a vessel from another person. Didn't mention God's name there? I talked about sinners. You're learning Babmitzigah. Two people sell oneself a cow to another. When you learn Torah, you don't mention God's name, but you are re-creating Chachmatoshalaykim. You are re-creating the wisdom, the content of God's thought, is now in your mouth, in your mind, in your kavuta, in your learning. So, the actual learning of Torah, it's not just that it's a mitzvah. It's good to do a mitzvah at night. But learning Torah is not just doing God's will. It's bringing God into your existence. You're discussing Torah a little bit further. You're learning Kavusa with God. You're discussing God's Torah. And God's Torah could shabikubah write a haru. God's Torah is in the world and God is in the world. So, there are two different methods for having Hasra'at Shrinah. Shrinah ba'olam. Shrinah. The presence of God in the world is by two different things. One is through to Philabirabim, and the other one is through Tamutah. Why is Tamutahah at night valued differently than Tamutahabir, not because it's a greater mitzvah. There's nothing to do with a mitzvah, Tamutahah. But Tamutahah at night not only is a keem of a mitzvah, five minutes of Torah is five minutes of mitzvah. Tamutahah at night is also creating the presence of God where otherwise it wouldn't be found. It's, so to speak, a hres said, remember that word, a hres said for God because he who learns to that night is the sole foundation for God's presence in a world that otherwise would be a world of darkness and absence. In other words, learning Torah at night is light, is shining the sun at night, making it a time of human activity, human Hasra'at Shrinah. In the natural of course of events it wouldn't, it wouldn't be. And that's where Shlakesh says, "Khal Hoseik batora ba'layla kadashbokumu shekhalah hrucha hres said by Yom." Why hres said, "You want to say that he who learns to that night will get a reward." Why hrucha hres said, notice also the word hrucha hres said, the pasuk says, "Yomam yitzavah hashem hastau, God will command his hres said, his kindness." Rishlakesh expressed that it's rare for Amoraim to be more pro-edical than David Amelar. David Amelar said, "Hres said." Rishlakesh says, "Hrucha hres said, "Moshok'alah." He draws a thread of hres said over you. What does it mean? I think Rishlakesh is saying, if you learn Torah at night, you're doing Kaviyachal, a hres said for God. You are volunteering to be the base of God's presence in a world that otherwise he wouldn't be present. God has so to speak. Rishlakesh allam banished to the heavens at night to listen to the Amoraim, but God created the world to be in the world and at night you get up in the middle of night when men are supposed to be asleep, when everything is dark and you light a candle and you sit and you learn Torah. So you are now drawing God back into the world. That's Rishlakesh for God, so therefore God gives you hres said in return. Hrucha hres said, "Hrucha hres said, "Moshok'alah." Above you is drawing a thread of hres said. What does the thread do? Threads connect two things. I think the thread of hres said connects you, your head, your mouth, your mind to the upper world, to God. You've connected the two worlds because otherwise the two worlds are divorced at night, but you've drawn God back down into the world. The Hrucha hres said, "Moshok'alah ba'yam was created by you at night. You do hres said for God, by drawing a thread, a cable. In my own mind, maybe I'm being too too imaginative now. I see a man sitting in a learning Torah, there's a steel cable connected to his mind, and what that is, this Hare Babylon, the heavens. That's the Hrucha hres said, which remains it for you all all day long. That's the value of learning Torah at night. I think that's the reason why Torah at night is called Shira, over like the Shiro Imi. Last week I devoted myself to explaining that Torah and Shira are two different things, two different aspects, totally different aspects, even almost contradictory aspects of even personality. That's true in terms of the intellectual content of Torah, but the aspect of Torah at night is not only its intellectual aspect, you are only thinking about the Torah you're learning, but this Torah has a special activity, a special consequence, and its consequence is a kind of Shira, Ba'lai la Shiro Imi tafila lake'ilchai. It's like Tfilah, not that you're davening, not that you're singing Shira, not that you're using the poetical side of your brain, you're not using your right brain rather than your left brain, you're using your left brain, and you're thinking intellectually, not poetically, but the tafila itself is a Shira, it's the presence of God, just like Shira Imi tafila lake'ilchai. The Qumari in Erivindaf, you threaten with "bet", which the brain, in our frame quotes is another source, but Al-Akhadah wants you to learn at night, says, 'Amar abi yumir ben al-Azal, called bayach nishma imbo dev'ry Torah, ba'lai la Shrivind on ekhav.' Strange, mama, if you learn Torah at night in the house, the house won't be destroyed, if you learn Torah on the day, who knows, your house might be destroyed. If you learn Torah at night in your house, your house will not be destroyed. Again, I say, I don't think it's good, it's a greater mitzvah. What you're saying is, remember we said two weeks ago that a bayach nesset is a place that once you dive in, even if there's no minion there, and explain why. Davening is the presence of God, a building that is dedicated to tafila is a testimonial to the presence of God, even when we're not diving there. And that's also there for the presence of God, because it says, 'Here people dive in.' As bayach nishma beau dev'ry Torah, ba'lai la, a place, a room, a house, where people learn at night, that bayach is a monument to God's presence in the world even at night. You've completed and rectified the floor in creation, whereby God created the world so that his glory should be in it, and yet the world isn't able to support God's presence at night until you came along and you went over in this house. That house is a testimonial to God's presence, and therefore it's Shrinna. That house, even when at this moment you're not learning there, by day or by night. But the house itself is a testimonial to the presence of God, and therefore it reflects Shrinna, it reflects the presence of God, if Yameen says, shuv a no nekhrav. This idea that there's a special need to make a special effort to show somehow God's presence at night, even though there's no human activity, is reflected in another area of halacha, one which is not a no heg, it does not exist today. In the beta mikdash, kobanota brought only by day. When it comes the setting of the sun, sansa shkata khamma, they lock the doors, they close the doors of the beta mikdash, and you cannot do any avodah. Avodah, no service of God, no activity. There were two temidim, two sacrifices brought every day, tamid sha sha kharit, which we dove in sha kharit. Next to it, the parallel to it, tamid sha benha albaim, we dove in minha, and that's it. After the koban, tamid sha benha albaim, the second tamid is brought, no other koban is brought. What happens at night? Is the beta mikdash really shut down at night? Well, it's shut, it's closed. We know we dove in three tphila today. There's a tphila at night. Tphila at night is albaim. Parallel to what? There is no koban at night. It's parallel to hek tare verim, the parts of the animal, which were burnt on them is bear. Let's say you brought these two temidim by day, two daily sacrifices. So they brought their day, they brought them is bear, they're slaughtered, the blood is sprinkled on them is bear. Well, that's by day. Then you take the parts of the animal, which are burnt, you put them on them is bear. That remains on them is bear and burns all night. Adalot ashaha till the next dawn. Parallel to that we dove in minha albaim. Now, the truth is, my viv has a special status in Allah. We pass skins of Ahlokha de nikmara, we pass skin that vivat albaim, it's literally a voluntary tphila, not a mandatory tphila. So there's a whole discussion for skimmest of how voluntary it is. Halaqah then I see you have to dove in my outfit, but it has the nature of less than mandatory. I'm not going to get into that question. It's cold lushut. And I think that's the idea. The idea is that there is no human activity at night. There really isn't. But a person can somehow force himself to be awake when he's supposed to be sleeping. And that's a voluntary activity to reflect, to keep it up. And what does it keep it up? The relationship is the burning of the parts of the animal where the real activity was done by day. But you continue it. You let the light shine forth. Remember the simile of light in the dark. If the parts of the animal are burning on them is beyach, on the altar all night, then there is fire. There is the light, the light of the activity that I did during the day. I did something during the day and it created light or fire which burns, perhaps low, but burns all night long. So that the presence of God should not be absent even at night. It's also a person in the Torah about the tamid in the beginning of Pashaat Sav. Zotarata Ola, Hih Ola, Alan is beyach. Al mukta, Alan is beyach, kolalayla. The Ola, which is the koban tamid, the daily sacrifice, is on its place of burning on the altar all night. The H Ham is beyach took Kadbo. It stays the all night and the fire of the altar should burn, should see the in the sacrifice which was brought during the day. Now we bring sacrifice during the day so that the fire, the light should burn all night. I think that's the same thing as being done here in terms of Torah. Between you and me, if you learn at night, there's a good chance that in terms of the mitzvahtamut Torah, it might even be less than during the day. Maybe. There's a good chance, because in the day you are wide awake and if we were able to learn better. And in terms of the mitzvahtamut Torah, there is a ingredient, there is a component that says how well one learns, how wide awake and alert and intelligent one is as part of the mitzvah. And at night it could be a little bit sleepy. So that the actual mitzvaht might even be less. I don't want to make a big deal of this, but it might even be less. But by continuing the Torah, letting the Torah the day continue into the night. That's the asham is bear to kadhba, l'ikmarah in menahot dafkoufum l'biht. Which is another gamara that the Qur'a quotes, citing as a proof text for the sakalah hanah shu'anah work that we began with. l'ikmarah in menahot dafkoufum l'biht says shiramah a lot, hine ba'rochu et hashem, called of day ashem, called of day ashem, hum dim ba'rochuem ba'rochuem ba'rochuem ba'rochuem ba'rochuem ba'rochuem. Behold, bless God, you servants of God, who stand in the house of God by night. And I think we pass the gamara is that at night there are a few people standing in the house of God. Because as I said, the wait in which the ash is closed down at night. Al-mabhiyokannan, ailu talmidehakhamim, hao skimba torah ba'lalah, m'alalaiha makaturki illa wa sukiimba'rochuem. Bhabhiyokann says these are talmidehakhamim who learn, who engage in Torah at night. So the pasuk treats them as though they were engaged in a vodah in the service of God, meaning the beta mikdash. Now, it doesn't say this, but I think it's fair to say, if they're learning Torah at night, and that's what Bhabhiyokann said, that's what the pasuk said. Al-mibhiyokann wa'lalaiha shimba'rochuem, then the avodah, they're doing this, the avodah at night. But there is no avodah at night. So if you learn Torah at night, it's still you're doing avodah, but you're parallel to nothing. It's very strange to find your mouth that says, if you do A, then as though you did B, well B couldn't be done. But the answer is, if it is the avodah at night, what's the avodah at night? It's relatively passive. It's the burning of the parts of the animal, Anem is bare, all night, those animals which were brought in the previous day. Hek there, a varim kar alayla, adalotah shah. It's exactly my point. If you learn Torah at night, so you're shining the light, Anem is bare. When technically it should have been closed, everyone's gone to sleep, the opponent's gone home, they've locked the doors. But nonetheless, this misbeach doesn't turn itself down. Christ's flesh alone that there should be no Shrinah at night. What keeps the Shrinah present in the world at night? The A, Sham is bare, Tukad beau, the fire of the otter, which burns on the remnants of the parts of the animal, which were placed in the misbeach before the sunset. And so too, this man has zerwin, it's no betamikdash, and I think even when there was a mikdash. But so too, tamidecha kamim, who learn at night, so sait namitzvah tamutah wa, which is timeless and not connected to Sanonam, but they are maintaining the Shrinah. They are themselves, the receptacles and the vessels for Shrinah in an otherwise dark and cold, bleary world. And that is, they are doing the avodat halaydha, they are doing the A, Sham is bare, Tukad beau. To come back to Algomer in Bakhot, which we read last week, then when Bakhot said two things, one had said that Dabnamelah really learned Torah all night. How could that be? He said he only got up at midnight, so the Gomer said the first half of the night, he was mithnam nimkasus, he was drowsing like a horse. Now she explained, half awake, half asleep, he was like learning Torah, half awake, half asleep, what does it mean? I think that's what we just described. You continue the learning of the day, you learn during the day, with diligence, with energy. And then at night, the Torah seaves like the parts of the animal on the fire of the misbeach, low flame seething. But then the Gomer adds that at midnight, the north wind would blow on the king on the ocean of David and David's harp, wake him up, and then he would be mithbakavi, he would arise like a lion, he would be wide awake. And that's really saying something extra, you not only keep up the toes during the day, but in the middle of the night, Dabnamelah would begin to learn with full energy. He wasn't satisfied with just maintaining a little bit of daytime, the last vestiges of light should shine through the night. But he literally lit a lamp, in the middle, in the middle of the night, he made the night like day, he began his next day's Torah, so to speak, already in the night, in order to eliminate completely distinction between night and day in terms of Shrinah. So this is not, this is not Kaudelhalah, sure, it doesn't say you should get up in the middle of the night and learn with full strength. He says you should make an effort to have Torah at night as well. And that's a halachalah misa in the shohannaruch, but I've tried to explain this what its nature is. The nature of Torah at night is not merely in its vow to learn at night as well as by day. It's Shrinah and its vow to learn more at night than at day, but it's mitzvah to use one's learning at night to do the impossible, to become like Malachim, to eliminate completely the distinction between heaven and earth so that the presence of God, Shrinah ba'olam, which rests on the spiritual activities of the Jewish people, should be present not only by day and hasta shalom exiled by night, but that we eliminate the exile by winning God's presence in town with Torah, in learning Torah by day and by night, so that not even for one second should the world be devoid of the presence of Abakadosh ba'olam. For the halachiyomit, Shor Halachiyomit, which is both the continuation of today's shul, and also the halachalah wa'bto. This is if in the shohannaruch I mentioned that says one should make an effort to learn Torah at night because it's more important to learn Torah at night even more than by day. In the shohannaruch, this halachah is quoted before the seerf about Kriyachma al-Amitah, saying Kriyachma before and goes to sleep, implying that the learning Torah that Mahabhar is talking to him as before and goes to sleep. There was not the halachai mentioned in the shul of David Amelah who would sleep and then wake up to learn Torah. Mahabhar doesn't think that there's halachal like that, he doesn't quote any halachal like that, so you should learn Torah by night and he's almost explicitly talking about it, make sure you learn before you go to sleep. That's why Kriyachma al-Amitah, this is after Tfilatab of it, and before Kriyachma al-Amitah. There are two reasons why people would get up in the middle of the night. One is because of the mu'an bakhat of today's shul, Naiqor al-Shohannaruch. It says that one should get up to learn, but that's Naiqor al-Amitah. The other thing is what's called tikkun tikkun hatsad, a custom of mourning the beta mikdash. It's not a normative halachah when the beta mikdash existed, but after the destruction of the beta mikdash, custom of rising in the middle of the night, to mourn the beta mikdash, kumi roni balayla and awashashmott, shifriycha maimi bakhnoch haq pene asham, saukki nahi ha, saukki in the book written in mourning for the beta mikdash of getting up in the middle of the night, and here it's explicit arising, not saying it at the end of the day, but saying it bursting through. One's inability to sleep on the beta mikdash is burning, destroyed, and having a kind of lamentations, tikkun hatsad with beta mikdash. Tikkun hatsad still exists, it's not all that common in man enjoying. People do, there are people who observe tikkun hatsad, anyone who's been used to die, because of the cotton that hatsad can see, can see tikkun hatsad. But to return to the cement that I began assured today with the pzak al-shohan agocha baatamutarah, after tvilat al-vit, before when goes to sleep, one should make sure to learn some tava. If you haven't listened to KMTT during the day, play it at night on your home computer, or have a kavuta, or learn tava, and the reason I explained in today's show, I won't repeat it, it's not part of the hatsad-shohan agocha, but kamut baat lau on shawmah uva, the price, the punishment, for cancelling tamautarah at night is very great. It's not just the transgression of bittul tava, which is something which we daily deal with by having the tension between the midst of learning tava and our daily lives to everything else we have to do. But at night, there's an added element of making sure that someone learns at night, making sure that you learn at night, making sure your house is a house in which Shrinah shines at night, and therefore, indeed, why don't you make a special effort to fulfill this salacha, salacha, it's nana gada. This is halacha, qurun shohan agoch, because of the agadic for sapphic metaphorical reasons that we discussed in today's show. And that's all for today, you've been listening to the shoh in the second brachat, hara khaba bhagadah. Ayan es vibhik, I gave the shoh, and this has been kmtt, the tava podcast. kmtt is a service sah vishiva tanak sion. In a lunchbook, push it sion, erm tisrael, dishiva, dishiva of the world. Tava podcast. Everyone should learn every day. Tomorrow, we'll be back imid sashem, with ishuyu and pashata shavua. Until then, wishing you kol tu vibhilkatt hato rah mitzian, and we'll be back tomorrow.