KMTT - the Torah Podcast
KMTT - The Weekly Mitzva Parshat Acharei Mot Kedoshim
KMTT - The Weekly Mitzva, Shiur by Rav Binyamin Tabory for Parshat Acharei Mot - Kedoshim
Welcome back to KMTT, Kimi Tsiyeong, Tetsay Tora, Brochima Baeim, Brochima Ahrozrem. This is the first day of the summer session of KMTT, and we're back after the Pesachbication. I think KMTT is geographically the world's largest shear, and so shalom, shalom, la rachok, vela karov. We were on vacation for Pesachb for three weeks, three and a half weeks. During that time, I assume that they haven't solved the problems of traffic jams in the United States, and those of you exercising are still doing your morning jog or walking in the evening. I don't know how you've passed the time for the last three weeks, but there's rachaksham, we are back. Schedule is a little different, there's been some changes, there's been some additions. And today's shear, and every Monday, during the summer, will be given by Harav Benjamin Tovowi. It's the shear that was in the winter time, given on Wednesdays, it's the same shear, the weekly mitzvah. It's being moved till Monday. Tomorrow, on Tuesdays, there will be a new shear, by Harav Mej Tarragon. Wednesdays, I will be giving a shear on Al-Aqah and Mahshavah in a second, Brahat. Thursday will be, as usual, the Pashata Shavua, and Friday we will have the Arab Shabbat program with guests, Pashata Shavua, things for the week, special program for Arab Shabbat. And so, hopefully your computer hasn't broken, you didn't lose your MP3 player, so whether you're in the traffic jam on the Long Island Expressway, or as one listener wrote to me, sitting alone in a patrol car somewhere in the United States, or if you're jogging around a park in Los Angeles, or even sitting at home or in the office, in front of a computer, a good speaker system, sitting down to hear the shear of KMTT. We are back. We'll be here for the next three months for the summer session. And with no further ado, I give you this week's Mitzvah Yomit, the weekly mitzvah, Harav in Emintavore, which will be followed by the Haravah Yomit. And here we learn there's a mitzvah to give Pahracha, perhaps, to reprimand your friend to berate him possibly when you see him doing in Avera. The Ghemera comments on the double phrase, the double verb, hoorayah, hoorayah. The Ghemera mentions in the context of many other psukim that have a double phrase like Hashek Tishivang, that we learn from the double phrase that it has to be done. This mitzvah should be done more than once. Afi lukuspa, I mean, says the Ghemera in the second paragraph of Mitzvah, that even if a person gave hoorayah, he admonished his friend, he reprimanded him, and he told him not to do a particular favor. The fellow apparently did not heed his advice; he did not listen to him. So the mitzvah is not just one time, not just two times. Afi lukmea pahracha, even a hundred times, I assume the number under it is not precise either. It means there's a continual mitzvah of Tohreja. However, the Ghemera does have a caveat that this mitzvah is not to be done in any, in any, at any time, at any circumstance. The Ghemera in Ehrkandath, as I'm obeys, brings the maklokas exactly until what point do you have to do Tohreja? One opinion of the Ghemera is Adkabekah, until the person whom you are admonishing is so upset that he will actually come to hit you. I do not mean to hit you in a way that would cause pequaknapesh, if you would really be afraid that the person in question might kill you, then for sure this is the mitzvah like any other mitzvah, pequaknapesh would override. It means that he would be so upset that he would simply hit you. Another opinion is Adnazifah, until Adnazifah is a very strong word of reproach, that the person will be nosay, he'll be very upset, then that is the shear. The homie care, the maklokas, how far it goes, is at least 100 times, and it's until a certain limit, according to that Ghemera in Ehrkandath. Now, this seems to be a positive mitzvah, a mitzvah, say, to reprimand your sense, and it would be, it would follow all the rules of any other regular mitzvah, say. However, the patsuk has to be learned properly. The patsuk is "hokhiach, tokhiach, takmikaka," "vulotisah al-avhqait." Now, what is the additional phrase here, "vulotisah al-avhqait"? What does that mean? Obviously, just an enigmatic statement, "vulotisah al-avhqait" could be learned in different ways. The Remban, for example in Khumish, says, "vulotisah al-avhqait," "lecha-satsu-nato-bariqah," "vulotah-gid-lo," don't let your hatred for him, or for what he's doing, obsess you, and not tell him, because "kibokhi-sato ikna-selika," perhaps, when you reprimand him, he'll apologize, "the ikbinesu-sel-tokhiach," "ki-onesh-yelika-ba-to-ro," "vulotisah al-avhqait," is not just, don't let him continue doing the sin, or don't let him, don't think of him badly. It means a real "hala-cha-vulotisah al-avhqait" by doing better, by refraining from "tokhait-cha-anesh-yelika-ba-to-ro." You will be punished for that. This statement is made more clearly in the "Rabenu-yona" in "Sharichuva," "Rabenu-yona" says in three places, "ho-hiach-to-hiach-tokhiach-amitach-a-bulotisah al-avhqait," in "nambur-kukth-in-Shar-gimmo," he says, "Ina-da-vagalu-la-kul," "Biyad-dua-bin-i-kand-neh-kark-yach-ot-sen-imu-sar-vulotis-shm-al-komura-as-ulim-a-ba-ba-la-il-a-tay-as-no," "Al-ven-a-mai-a-tokhach-lait-peni-snek," "If you know for sure that he will not listen to you, you may be sharichuva," "Rabenu-yona" says, "that you don't have to tell him, as a matter of fact, you should not tell him." "Al-tokhach-lait-peni-snek-a," this will apparently just add fuels to the fire, and it will despise the person who is reprimanding and even more. In "Shar-gimmo-nombu-a-in-bays" says "A-ven-a-yona," "Lautisa-al-a-tay-t, whose high-new possess shall loan nisa-tay-t be-hait-ra-fae-re-nu be-man-an-nu me-o-chia-ot-an." "The "Lautisa-al-a-tay-t" means somewhat like we suggested in "Evan-a-zah," that we should not, the person who sees someone else doing something wrong, should not bear the sin of his friend by refraining from telling him. Actually, one person you could question when the Shari Chubha and Rabindriyana says that you will just really sort of alive below Tisha Allah (T) it means it's alive because you did not reprimand him and the law is you do not reprimand him or you could say even sharper that the low Tisha Allah (T) is telling us that if you do not reprimand him in a case where reprimanding him would have averted the aveira then maybe it's as if you did that aveira itself. The Gumeri says, "I'm a person who could stop a person from doing aveira, have raised a knit fast but also level. That person himself is somehow grabbed or involved in that same aveira." So, it's not just that you did not commit the mitzvah of Torekha. As a matter of fact what you did is negate the law Tisha Allah (T) which means that you are obviously not just omitted the mitzvah but you committed the mitzvah either the mitzvah of omission or the mitzvah of the aveira of what he said specifically. This would be in accordance with the Lachon of Ravina Yona in Shari Chupa Ahalakim. Well, number nine test. Nisha ain no makhlika makhlokas Allah (T) anybody who doesn't and he uses the word makhlokas. Anybody who doesn't maintain a real makhlokas with someone who goes in a wrong path. He is going to punish me, he is going to punish me, he is going to punish me, he is going to the makhlokas for their sins. And he is a real, he is a real laugh. So, according to Ravina Yona in our class look not only do we have a mitzvah of saitah at the same time we have an isthur of below Tisha Allah (T). The Raman for example seems to disagree with this. Without going into the Raman (?) that would like to this, we will just quote the Raman (?) in Saitra Mitzvah, in Saitra mitzvah, the Raman brings this isthur in Saitra mitzvah of Saitra. And he says "Hisirano shalol vayyesh katsasaniliktasanil". The loti salafchayt he interprets as not to embarrass some of us. (T) This is the avera that is known to us as a person who shames someone in public. (T) This is the Torah say that you are not laughing shames someone. (T) You voloti salafchayt after the mitzvah of saitah implies that you should reprimand your friend but you should do it in no such a way they will not embarrass him. The Raman continues quoting the saitra. (T) How do I know that you have to do it more than one time more than two times we said in the Babli it says even on your times. Where do I know you have to continue though doing it? (T) The passe of the double lashaan of a ryaqtokhiyesh says you should do it twice. But if the frah continues quotes the Raman (?) perhaps you should reprimand him even a case where his face changes. It means his face which turn colors where he would be embarrassed. That's really what the phrase malbin pneh havera grab him. Malbin is from the word white. His face turns white. He turns pale. (T) The Raman interprets the passe of the lashaan according to the saitra. That it means natural embarrassed people. Then the Raman continues. (T) The real shat of the passe. She is the shalat al shalat al shalat al saitra. (T) The real shat means don't think about the sin he did. Don't remind him of it. Don't harp upon the particular avera that he did. In either case whatever the valotti salat shalat means it whether it means shalal abiyyesh not to shame him or not to think badly about it. The Raman seems to think that the valotti salat shalat shalat is like a separate esir but nothing to do with the mitzvah for kyaktokhiyesh in a way he has to do with hokhaktokhiyesh but it's not a result of hokhaktokhiyesh. Hokhaktokhiyesh in such a way shalat shalat shalat shalat shalat shalat shalat shalat shalat shalat shalat shalat shalat shalat shalat shalat. Otherwise if you do not reprimand him then you yourself would be over that avera. This mitzvah of hokhaktokhiyesh we could say simply is a mitzvah binadam lamakah or is a mitzvah binadam lamakah. Avera. A mitzvah binadam lamakah would mean that I am responsible for being able to do this. (T) this person is a heel to khavizvaruhu that I have to be responsible for other people and by not doing it, by not reprimanding him, I myself would dare be the love of Lothi salafheg. Or is it perhaps only a mitzvah binadam lakahfayro. I have to save my friends from doing avera. The truth is that the isler or the responsibility to save a person from doing avera should be or could be based upon other sources of the Torah. The mitzvah sinus raises the issue, the Torah and generalize an isler called lo tama-da-damryah. If you see a person drowning, if you see a person in danger then you're required to help him. lo tama-da-damryah, it's a real easy to stand by and do nothing while your friend is drowning. Well, it would be the real difference if your friend is drowning spiritually or if he's drowning physically. If he's drowning physically, of course, you have to stay from his journey spiritually. In a situation I could save him from doing avera. So shouldn't the mitzvah of lo tama-da-da-damryah apply? Or there's a mitzvah of asha-ba-ta-ba-da. If a person loses something, I lost my wallet. So the Torah says, "Vashivah so lo tama-da," the mitzvah says, "To return, that's what I am." That's the mitzvah sinus. Shouldn't there be such a mitzvah as well, in the case where a person lost avera-da-da-damryah, where he lost his soul, "Rachmano litzvah." Vadai hai hai hai hai hai hai hai hai hai bla tama-da-da-da-da-da-da-da. I mean, if a sinus says, it's obvious that you would have to help him to stop from doing avera. So not only is the mitzvah asha-da-da-damryah, "Vashivah" also included, but apparently he would think the other mitzvah that apply to avera of lo tso-ha-la-da-da, and you cannot ignore it. Or in general, the Easter that he quotes tso-ha-da-da-da-damryah should apply. So if a person sees someone doing avera, he should stop him from doing it, if he can. Not only because of the mitzvah, the positive mitzvah for Christo-hiach, but there are mitzvah's lo tasai as well. the mitzvah of latam al-Adamriyaka and perhaps the mitzvah of volatih salah of haik the in the minqah sinah the addition of makhon yu shalayim so they say there might be minor differences in the case of a person for example who doesn't have ever made it so if i would let's say take my wallet and throw it to the river because that's called avedami das it's something that i lost intentionally in such a case the mitzvah of us have aveda doesn't apply so if a person would do an aveda intentionally you could argue whether the mitzvah of us that law applies perhaps that would be considered avedami das or for example if a person would be in physical danger we said there's an easter of latam al-Adamriyaka a person should make every effort to save him and if he doesn't he's over this particular easter what happened if a person is trying to commit suicide is that like avedami das if that would be true then perhaps the mitzvah latam al-Adamriyaka would not apply when the person intentionally tried to destroy himself this is a whole discussion that uh can be discussed at another time if those people that are interested about uh Zeffing wrote a whole article in his book called l'Or'alacha about the permissibility in jewish law or it's being more specific he talks about the easter of committing suicide and very discussed is whether the easter of latam al-Adamriyaka would apply to a person committing suicide it's a very interesting article because he wrote it's called mitzvah shaylak l'Or'alacha he uses the idea of shaylak in virgin desvenes to discuss whether a person really can give up his own pound of flesh can he give up his own life and he goes from here to all discussion about the person's right from his own body and the easterium of committing suicide bhonglik crea for our purposes the l'Or'alacha it's probably would apply in any case according to the way the shaylak l'Or'alacha you ever have been your own explain where as according to the mitzvah ideas of abedas gufo abedas napsho or l'Or'alacha m'Or'alacha all those issues shaylak l'Or'alacha that may not apply in a place where a person is actually doing it the music the many people who have written about this topic of the mitzvah of tahrcha have quoted a famous opinion of the sephrai yurein in connection with this mitzvah the yurein says in there are different editions in the edition i have at home it's simultaneously of gimbal the yurein says basically there are almost two different halakhos in the mitzvah of tahrcha he says in bahul chala mochi actualo y kablumi manu if it's known that the person will not listen to you vahang ovin shokigigig a person is doing this abirabishokig that means unintentionally doing their favor and you know for sure that if you tell him you'll only make things worse he won't listen to you and then it'll be amazing so he quotes the famous gimbalir in base of daflami hanaklami astral leave the chuzalah mutah if you shokigigim by yumizidim it's preferable for them to do this abirabishokig not to do it intentionally and the gumer is referring to the case where there are people who eat specifically women who eat a little bit too long on erbium keeper atra shaikha and but they do it unintentionally they don't realize exactly the dinim of the kineswyam kippur tasaf asyamakipurin so the gimbalir says they are mutah of shokigig by yumizidim so in the case of shokig the ureim says you shouldn't tell them if you know that you're not going to listen but khan is along the ureim with it with a big hittish avomizidim but with a person who is mazid a person zuunyadaira intentionally so of course there's a mitzvah of tahrehah but the ureim adds afopisha attemabha onsho even though you actually are going to increase his punishment we're assuming that you're talking to a person who you know definitely will not listen to you he'll make the situation worse by telling him the ureim says in bakhachkul now that you've told him the ureim is worth that various work because he did it with hasra hasra is not just that he's aware of it he was aware of it before but somehow in a way we've done with hasra is a mukhamur masa avera then avera that's done without hasra that's one of the reasons that according to the rambam atamat khaqam requires hasra in order to get makas normally we say that hasra is laughing they're showing him amazing for the purpose of hasra is just to distinguish between the person that's something intentionally an important intentionally but atamat khaqam who assumedly knows tahlaqal and therefore the concept of shogi didn't occur it's always amazing still he would not get makas unless you get hasra we've been taught to learn that hasra is a shi in the masa avera it's it makes the avera itself mukhamur so the ureim says if a person doesn't avera bemays it and i give hasra and i know he's not going to listen so what am i going to accomplish i just am exacerbating the situation i'm creating the situation we'll do in avera but so rayut echandulana more difficult more severe avera than he actually would have done without miasra he says avera kum it makes no difference al-venem al-i-tayl al-i-tayl al-i-tayl al-i-cha al-i-ammas when this he says he calls the paasuk the paasuk in he that quotes it as he can marry him by the camera al-i-tayl al-i-cha al-i-cha al-i-cha al-i-cha okay so if he's a rasha if he's a rasha you're supposed to tell him anyway even though he'll die as a result of this particular action that you're doing but it makes no difference it seems that according to the rayum there may be considered to mises involved in a rayut echandulana there is one missa of stopping a person from doing the avera and that if a person doesn't avera bemays it and he may may listen to you and that's in the case where a person doesn't have ever show gay and he may listen to you in that case the mitzvah could be based upon a concept of venodam la javero that i should have a responsibility to my friend that perhaps stop him from doing the savera that's in a case she gives me a low in a case where at least there's a strong possibility that'll listen to me but if he doesn't listen to me so why would there be a mitzvah of of telling him in fact we have a very famous day in keshen shinnitsa lama davra nishmah kah mitzvah shalama davanishmah the same way it's a mitzvah to say something that will be heard there will be it here too there's a mitzvah to refrain from saying something that will not be listened to the rayum would say that's your friend to show gay that's your best referring to show gay in the case of a show gay we should refrain from telling the person with something which would make this make the situation worse of the maze that he would say no go ahead and tell him why would you tell him what kind of a mitzvah's dad you're certainly not going to stop him from doing the rayum apparently the rayum holds that there is another element of this mitzvah and i think we could call it a vanodam la muckum there's a mitzvah vanodam la muckum then when i see something wrong i should i give out i i i just say terrible it's a terrible thing that's happening it's a surah of gunatee it's almost a like a public demonstration to show that i am upset by this i mean resent what you're doing it's wrong what you're doing and i'm mocha i'm protesting in the name of a karjvara if this is true so really you could say there too this is here there's a mitzvah vanodam la muckum there else to stop a person doing the rayum and that really might be based on the concept of arvus the concept that i have a responsibility for my friends if i can stop him from doing a mitzvah a naveira i should if i can control the person speak them politely to tell him to stop from doing what he's doing or maybe even a case where i can talk him into doing a mitzvah maybe the mitzvah or he act or he act would apply but there's another mitzvah that even if i know for sure that he won't listen to me there's still a mitzvah to demonstrate make a afghanar and say i do not agree the commentary on the ureyan known as the falafel's reign quotes in the name of the Vilna gone and it's found in our editions of Adelis El Yoh and Hummish in al-Parsha that he says there's no mitzvah at all of a rayak to riyar with a rasha and the same commentary quotes attamid valiyyau that says hoorayah to riyar sami saka la amifra she'o haipra she'o inhabitavimitz at a haiblochi co avo with rasha she'o sannaka inat a haiblochi hablochi hablochi hablochi the tarej valiyyau and i said the Vilna gone cross the opinion like this in Adelis El Yoh and Hummish says clearly that there's no den of tahrecha for a rasha now the ureyan seems to say that there is the ureyan says that even if he did the averbimaze it a person doesn't averbimaze it is a rasha so a person doesn't averbimaze it so why would they be mitzvah tahrecha the commentary continues to discuss a fine point at which point is the person really called it rasha is anybody who does that they were been made they'd consider it a rasha there are opinions that for example to be a mumar a mumar fashapis is if a person is one-time chalashapis or no he has to leave without a job is at least twice if you would hold that a person has averbimaze that is not called a rasha unless he does it twice then you could reconcile the ureyan with the ton of valiyyau and you could say that according to the ton of valiyyau there is no den of tahrecha on a rasha the ureyan might perhaps agree with this idea but he says that he's not a rasha he does it the major just a fact a person that i've ever one-time amazed it makes him a rasha perhaps only with two times and two times he becomes a rasha they i said this commentary on the ureyan really quote quotes the ureyan to say that perhaps it is true that a person becomes a rasha at one time in which case the ureyan does this agree with a ton of valiyyau it would seem to me that the ureyan would think that the mistle heja to my friend really doesn't apply to a rasha the concept of of a benadam the haveru doesn't apply to a rasha but the benadam lamakam aspect the mitzvah benadam lamakam of defending kiwu the cupboard of akash baraku of standing up for the dignity of of Judaism of saying i do not agree with this particular avera with what you're doing that would apply in all cases that have nothing to do with the person involved that would be a haveganatyouth a mitzvah haveganatyouth of public demonstration of what i believe you know i mentioned before that according to the ureyan there are two parts to this mitzvah one of some sort of arvus i had responsibility to my friend as i quoted the gamare before kau she asked bianadam linchaus aenobo heh anybody who could protest and didn't doesn't do so i read nipat but so i've on this he sort of hopped in the same avera as if he did that particular avera and i said that's based on arvus now there's a side point that i'd like to explain briefly the there's a well-known controversy whether the mitzvah or the concept of arvus applies between men and women without going to the whole details of this question the rush in brachav says that if a woman is not high-even benching she can't be mostly a man because there's no arvus between women and men some have interpreted that rush to mean there's no arvus at all between women and men the doggamirvavah no wudah who wrote the doggamirvavah in simon reich ein alice in shoshanara brings such an opinion that there's no arvus between men and women the uh riviki vakir in the chuva explained differently he rejected the whole concept i'd like to deal for a moment with the concept of the doggamirvavah and assume that perhaps there is no arvus between men and women but lekohara there's definitely togehah between men and women and i have four gamaras that i was mentioned briefly to explain this point that the myth of togehah applies between men and women first of all the gamar that i quoted before in beta daflamid the gamaras dair says that women have a custom i assume they were busy doing the dishes preparing the sudima sakas and the husbands left and went to shoot the women stayed home and cleaned up so i assume that's what happened and the gamarra says that we should not reprimand the women apparent because muthaf she showed him a museum because the gamar assumed that they wouldn't have listened anyway if that is true the myth of togehah would have been to tell them the only reason you don't have to tell them is because of muthaf she showed him a museum but as far as the problem of togehah the gamaras has applied the gamarra daflamid after you've passed talks about the wife of rekhanina buchadhyung and what he did wrong what she did wrong and one of the things that says there is they did not reprimand the use of togehah buchadhyung did not reprimand so you see from there that there is some sort of concept of togehah between men and women the two cases that i mentioned before i just mentioned could really have been a case of husbands and wives and one might argue that with husbands and wives there is togehah even if there is no togehah by men and women but husbands and wives might be unusual however i'll just go to one gamarra the gamarra and shabi stuff and then down in a day because the gamarra says here that right tomorrow talks about the parra the of a certain time uh who somehow was not kept from working in shabbas the gamarra doesn't go zone to say but it wasn't really his it didn't belong to him it belonged to one of his neighbors a lady on this parra oh she's not observed the laws of shabbas as regards to an animal properly so when i said you're right but why is it called by his name it's called by his name because he should have told her in dinteller so you see from here that the mitzvah togehah certainly applies between men and women all the though according to your aim somehow it might be based on harvests but you see that this particular harvests applies women from women to men to women as well we have we have learned today that there's a mitzvah called togehah the basic question that we've raised whether this mitzvah is a mitzvah binadam alamakha mram alamakha mram alamakha mram alamakha mram alamakha mram alamakha is it only just to stop a person from doing an aveerah and if i don't stop in perhaps i have done myself something wrong either by not reprimanding him or by being involved keelu when the aveer itself or perhaps there's another alaqha alaqha of demonstrating publicly that i disapprove of these of these actions which would somehow make this not just a binadam alakha there would be a binadam alamakha and we said it quite the array and there might be both halakhas involved there might be alaqaba arvests a responsibility in a case where he would listen to me but in case you might know that he doesn't ever mason and he won't listen to me there's still a halakha called togehah which in that point would be a mitzvah binadam alamakha you have been listening to alaqaba in minter vori the week limits vafor pashat achremot kiddoshim but today's alaqaha yomit with a very short alaqaha yomit concerning this week's yomat's note yomat's note is a yom simcha a yomhodaya a day of thanks for the miracles the raset the grace and the goodness the god showed the jewish people in allowing them to come back to erotizrael and to establish an independent state great in gathering of approximately 40 to 50 percent of the jews of the world at this point and the establishment of the beginning of malchutizrael after the hiatus of two thousand years yomat's note falls during surat al-man the question which is asked almost every year is what happens to the prohibitions the nihugeh of elut the actions which which fulfill the mourning the minor stage of mourning of yomay's virata al-man and yomat's note by extension also on yomiy wushalayim in three weeks time there are different opinions the truth is that when the verb notar raset many many years ago made the announcement about yomat's note they did not include a statement permitting shaving on a on on heya on yomat's note even the statement which talked about saying hallelujah i think that halakhically there are different opinions but i think that halakhically the way we should do yomat's note is a day in which we are obligated to have simcha and to have hodaya to have joy and to have and to and to show the show gratitude it's hard to turn the day itself the concept of the unit called the day into a desh aimbo avivant a day that is is is dedicated only to simcha each true who has benefited who is part of the community which has received god's grace should show simcha anything which would interfere with that simcha can be safe can be safely set aside so therefore start from the end for instance if you are taking haircut you can have simcha without taking haircut unless there's some reason you you enable you in jail for the last six months and they wouldn't let you take a haircut and today's the first time you can do it and you feel really crummy if you can't but for no a person it in no way affects his ability to celebrate yomat's note that he has taken haircut shaving is a little bit more complicated and but i would i would think twice before using yomat's note as a day in which to shave since again the simcha which one has to do in yomat's note does not require one to shave unless it might be true you feel particularly grubby and ugly and that interferes with your ability to do simcha the other issevim which have to do with not celebrating if in yomat's if in during the sphere we don't celebrate so in yomat's note we we do celebrate nobody for instance schedules a wedding for yomat's note because you celebrate yomat's note it doesn't it's not that the envelope has disappeared and therefore we don't uh we don't schedule weddings safe for yomat's note you know that many many years ago when i was uh still in the united states and the salute is your parade was held more or less around this time and therefore it fell during uh spiwata on there so of course it was on yomat's note that was a wonderful situation because you were celebrating yomat's note spiwata on there would not apply would not apply to that so again everything we think about one should do anything which involves celebration of the day itself this is true in erica sel i think it's true in hudslawat's as well because yomat's note is a yom simcha for khali sel the benefits of the dinati sel are not limited to those who live here so such an extent there might even be benefits to those who don't live here which are not present here it's changed the status in the situation of jews around the world and therefore to yom simcha and it should be celebrated the haleil or the shavach or bibraha and those is surem of spiwata on there which will interfere with that can be safely can be safely set aside those which do not i think should be should be kept should be kept in place and that's it for today you've been listening to kmtt we'll be back tomorrow with the sure of our tavagan on avodat hashem essentials in avodat hashem this has been kmtt from gushit sion broadcasting from ishivat harit hion along with iswil koltov kimitzion tesetora vudvar hashem miru shadain