KMTT - the Torah Podcast
KMTT - Erev Shabbat Parshat Vayikra
KMTT - Shiur for Erev Shabbat, Parshat Vayikra, by Rav Reuven Ziegler
(speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) The Alice of the word by cha, the last letter of the word by cha is an Alice. It's an Alice is the Eva, this small Alice in the central Torah, the Alice is bitten small then all the other letters are on the line. That's done, it's a tradition, it's passed on and the title of the way it's supposed to be written. With image tradition, there is no reason given. There are other letters like that, and some of the big letters are small then. This letter is a small Alice, and no official reason is given. Many, many reasons have been given by the commentators in their fazzal and by the middle of shame over the years. One of the most famous ones, interesting (speaking in foreign language) Said that (speaking in foreign language) was writing this (speaking in foreign language) He wanted to write instead of (speaking in foreign language) he wanted to write (speaking in foreign language) (speaking in foreign language) And God happened to meet (speaking in foreign language) It's the verb that's used to describe God's meaning with (speaking in foreign language) You put him (speaking in foreign language) It happened to meet him. And God said to him, no, no, no, you read (speaking in foreign language) I'm calling to you, this is an important meeting. I'm looking for you. I'm calling out to you. (speaking in foreign language) He still held on to his first attempt. We couldn't do anything other than what God had commanded. So we wrote (speaking in foreign language) and then added a little Alice to make it (speaking in foreign language) But within the word (speaking in foreign language) You don't see the truth, (speaking in foreign language) Did you see (speaking in foreign language) In other words, the word includes the modesty of motion. It's an interesting explanation because it's a paradoxes and a paradox. The whole point of (speaking in foreign language) actually brings it on to the surface indicate how much God was (speaking in foreign language) He didn't just speak to him, but he said he called to him and then spoke to him. (speaking in foreign language) That's the way you should, when you wish to speak to somebody you should call out to him. Call out his name and then speak to him. (speaking in foreign language) which indicates his honor that God called to him before he spoke to him, that very word has a indication in it of (speaking in foreign language) extreme modesty that he tried writing the exact opposite. But I'd like to show with you a different explanation. An explanation that is given by more or less, I'm going to change the slightly, I suppose, but more of that by the (speaking in foreign language) of (speaking in foreign language) the (speaking in foreign language) the (speaking in foreign language) your site is this coming Sunday. College, New Sun. And I'm taking a little bit of advantage now the fact that I own this microphone. But the (speaking in foreign language) is my great, great, great grandfather. And my feeling is a very, very colorful, very unusual character. Even within the variegated history (speaking in foreign language) and I have a feeling that (speaking in foreign language) will be very, very pleased to be one of the first (speaking in foreign language) to make it onto a podcast, to make it onto KMTT. So now it is yours, right? Here's an explanation for the first professor in this week's fashion. He points out another point. (speaking in foreign language) (speaking in foreign language) You should call out of somebody the word (speaking in foreign language) But the angels use this verb (speaking in foreign language) And it says (speaking in foreign language) we have (speaking in foreign language) So the angels call out to each other. But what's so special? We should do it to be like the angels. So the other fellow pointed out that the (speaking in foreign language) The (speaking in foreign language) the only translation of a (speaking in foreign language) we're familiar with it because we say everything the variegated is (speaking in foreign language) (speaking in foreign language) or (speaking in foreign language) and one receives from the other. At least that's the way the (speaking in foreign language) The word (speaking in foreign language) Then, (speaking in foreign language) That one receives from the other. And the (speaking in foreign language) explained that when the angels speak to each other when they join together to praise God, in order to join together, you have to be able and willing to receive from one another. He said, "That's what's so special about (speaking in foreign language) That God is coming to speak to (speaking in foreign language) in the Illinois to teach in the Torah, to give him all (speaking in foreign language) et cetera. He's going to basically (speaking in foreign language) with (speaking in foreign language) But at least he got to teach him. (speaking in foreign language) who's receiving. But no, the reception. Most (speaking in foreign language) with Torah will be, and learning with Torah will be possible only if there's a real connection, a real meeting of the mind between himself and God. And that takes place only if there's (speaking in foreign language) That not only is (speaking in foreign language) going to receive from God, but this connection exists because God, so to speak, (speaking in foreign language) is going to receive from (speaking in foreign language) In order to be able to teach, you have to be willing to receive. In order to be able to have a connection to have a meeting, a meeting of the mind, not to have a real, a real (speaking in foreign language) a real connection, a real pleading between two people or in this case between God. The ultimate place in Emma Charovino, that from God's side as well, there is an acceptance, a reception of Emma Charovino and not just giving, not just handing out Emma Charovino. That's the explanation he said based on the toggle. On the base of that, he explains the (speaking in foreign language) The (speaking in foreign language) come back around to this, but the (speaking in foreign language) is the ultimate. And it could have been a large (speaking in foreign language) the beginning of (speaking in foreign language) which begins by listing the genealogy of man. The first word is above. The (speaking in foreign language) is a large (speaking in foreign language) an oversized (speaking in foreign language) because the (speaking in foreign language) is the ultimate source of all, of all life, of all wisdom. But here with God, who is the ultimate source comes to talk to Emma Charovino, but he places himself in a receiving mode. And that, so speak, loathing of himself. It's simple. The fact that God brought himself into a small, close relationship with Emma Charovino in order to be receptive and not just given, is represented by the small (speaking in foreign language) to call out means to call out and join as an equal, mutually receptive relationship. So therefore they acquired a small (speaking in foreign language) that the ultimate has restricted himself, has made himself small to be able to stand in relationship with (speaking in foreign language) of (speaking in foreign language) learning together. And that's the third basis of all (speaking in foreign language) of all Torah, Torah begins. But Moshe is receiving the Torah from God. And then it's passed on to the future generation, generation after generation of a large chain ending at the moment in this podcast at the third, at the basis of that chain is mutual receptivity. Mutual openness to receive one from each other when the cabbal and dang maintain. And that will begin with (speaking in foreign language) the beginning of sefer, (speaking in foreign language) today's guest on the ad of Shabbat program is Harav Ruvain-Siegler, who's been on a few number of times in the past. He's continuing his occasional series on the books being published. The books are the lectures of Harav's salvation (speaking in foreign language) And this week, and I'll recall this in his son. He will talk about the latest, the most recent book he came at us a few weeks ago, the book on (speaking in foreign language) and the Hagada. (silence) Welcome to the third of our series of lectures on Raph Solovechek's new books. Today, I'd like to discuss actually the sixth book in the series, which just came out a couple of weeks ago. The book is entitled Festival of Freedom Essays on Pesach and the Hagada, which has obvious relevance now that we're in (speaking in foreign language) The book covers a wide range of topics. For example, the Seder as the quintessential Suda and the nature of the Suda in Jewish law and in Jewish thought covers issues of the meaning of slavery and freedom, the symbolism of matzah, Moscharabenu's role in the redemption, the nature of the plague of the firstborn, and so on and so forth. I'd like to take one topic that's discussed in the books, which is a fundamental topic for anyone who's going to a Seder. What are the essential elements of the Seder? And what is its structure? There are so many things that go on at the Seder. Sometimes we can lose the forest for the trees. The Raph finds the answer to this in actually in the Manishtana. According to the Rambam, there were originally five questions and these five questions pinpoint the five essential elements of the Seder. These are, originally there was a question about Pessach Zeshan Wachleem, Shabakhol Hallettan Wachleem, Basar, Mevushal, and so on, but tonight just Corban Pessach. So that was one question. Then there are questions on matzah marah. These are the three main mitzvah of the Seder, as Rabangam Leel pointed out, Pessach matzahum marah. So these are three essential elements and then there are two more questions, which are a little more enigmatic. One is Shabakhol Hallettan Wachlul, Aynan Wachlul, Aynan Wachlul, Philupamahat. Generally we don't even dip our food once and tonight we dip twice. And the second Shabakhol Hallettan Wachleem, Banyashu, Invenmusu, Bynan, Dyla, Zekulan Wachlul, Mysu, Bynan. Generally we eat either sitting or reclining and tonight we all recline. Why these two questions? I can understand why you would want to pinpoint Pessach matzahum marah as essential elements of the Seder. But what's so special about matbileen and misubine? The Rab says that these really represent the mitzvah of Siparitzi at Mitzreim, which is the fourth major mitzvah of the evening in addition to Pessach matzahum marah. And Siparitzi at Mitzreim has two aspects. There are two means by which we fulfill it. And these are represented by matbileen and misubine. Let me explain. The matbileen is something that we do in order to arouse the curiosity of the children. Generally we don't dip our food. And today we do so as to arouse it, to arouse the children. This refers to Siparitzi at Mitzreim by means of stimulating curiosity, engendering discussion, telling the story to them. This is the classically understood method of Siparitzi at Mitzreim by means of dialogue, question and answer. And there are many things in fact that we do at the Seder that are meant to stimulate the children's curiosity so that we can properly fulfill this aspect of Siparitzi at Mitzreim of recounting the Exodus. The Rov develops this idea further. He says, quote from page 53 of the book, "The form of narration in the Hagada veils itself of dialogue. One person asks and another person answers. It is necessary to dramatize this narration because God reveals himself to man if and when the latter searches for him. If one does not inquire, if one expects God to reveal himself without making an all out effort to find him, one will never meet God." The Ramban on the verse, (speaking in foreign language) says, "You should come to me from distant lands and you should keep inquiring whereas the road leading to God's habitation. The searching for the sanctuary, the curiosity to know the location of the sanctuary is itself redeeming and sanctifying. The curiosity hallows the pilgrimage and makes it meaningful. If one does not search for God, if a Jew does not keep in mind, whereas the road leading to the temple, and he or she will never find the temple. On the first night of Pesach, we tell the story of a long search by man for God and of God responding to the inquisitive search of God taking man who longs for him into his embrace. At the Seder, we try to stimulate the naive curiosity of the children and thereby to make them into God's searches." So this is the significance of the element of the question of Machbeline, which refers to seeper by means of telling the story and stimulating curiosity. However, there's another means by which we fulfill the Mitzvah of Super Yitzi at Mitzreim, and it's not by talking about it and telling it, but by demonstrating it, by performing symbolic actions. And this is symbolized by Ms. Subin. We recline to demonstrate our freedom for the same reason we drink four cups of wine. In fact, even the Mitzvah of Pesachmatsuomara have two elements in their fulfillment. One is that they're actually eating the Pesachmatsuomara is a Mitzvah in itself. However, it is also a fulfillment of seeper Yitzi at Mitzreim as Rabangamlil makes clear. He says, "Pesach zushan ochli moshumah." "Mishum shaloi spikah batsa kamshaavotenu lachmitz," and so on and so forth. And same with Pesach and Mara. In other words, by eating it, we are both fulfilling a Mitzvah of eating, and we're also engaging in a dramatic re-enactment of Yitzi at Mitzreim, of demonstrating the consequences of Yitzi at Mitzreim. The Rav points out that the Rabang was actually the first to use the term Seder, referring to the Mitzvah that we perform on the first night of Pesach. He connected to the Rabang's use of the term Seder with the reference to the Seder Haavoten Yom Kippurim, the temple service on Yom Kippur, just as in the temple service on Yom Kippur, the order of events was crucial. So too, in the Seder on Pesach night, the order of events is crucial. If we understand the Seder just as a collection of Mitzvah that need to be performed on the same night, then what difference does it matter in what order you perform them? But when you understand that all the different Mitzvah of Pesach night are integrated into the framework of Seder Haavoten Yom Kippurim, then you understand why they need to be in a certain order. The story has to be told in a certain way. Before you perform the symbolic actions of eating Mitzvah and Mara, first you have to explain their meaning. Therefore, you need to do Magid before you get to Mitzvah and Mara, and so on. Now, not only is there a structure that we have to perform Magid before we eat the Mitzvah and so on and so forth, but even within Magid itself, there's a structure that the Rab takes great pains to point out. The Torah tells us in the Dvarim Parakvav, (speaking in foreign language) And then we continue, we tell our children, we were slaves to power in Egypt, and we also tell our children (speaking in foreign language) God commanded us to perform all these commandments. There are two parts to the answer that we give to our child on Pesach night, not just the story that we were enslaved, but also we have to discuss the laws of Pesach with them. (speaking in foreign language) There are two parts of the answer here, and so too, when we recount in Magid, when we perform the Mitzvah, (speaking in foreign language) It's not enough just to tell the story, but we also have to examine the laws. And we can see this from the story that the Gmarah brings, from the story that the Hagada brings about the rabbis who were misubin bibinebrach, and they spent the entire night engaged in ciparitzi at Mitzreim. Does it mean that the whole night they were telling the story, that they were talking about the miracles? The Tosefta in Sachim relates a similar story. (speaking in foreign language) Not just to tell the story the whole night, but to discuss the laws, to study the laws the entire night. (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) There's a story recounted about rabbis, not in bibinebrach, but in lewd, who spent the whole night discussing (speaking in foreign language) the laws of Pesach. So, first we, in the Magid section, we established by means of Manishthana, what are the basic mitzvah of the night. Then we state as a general introduction of Adim Hainlafar of Mitzreim. And then, before we get to the story, which will be in the latter part of Magid, first we take one mitzvah of Pesach night, and we examine all of its halachic ramifications. Now, instead of choosing an esoteric mitzvah, like the Corban Pesach, the Paschal Sacrifice, which is something that a person has to reach a certain level of learning, to be able to understand all the details of, we take the mitzvah of Siparitzi at Mitzreim, and we examine its halachic parameters. So, first we say (speaking in foreign language) (speaking in foreign language) Had God not redeemed our forefathers from Egypt, then we would still be enslaved to power in Egypt. This is the foundation of our mitzvah of Sipar. Namely, Siparitzi at Mitzreim is still relevant to us. Then we say (speaking in foreign language) (speaking in foreign language) Even if we were all wise, we would still have to tell the story. From here we learn that you have to tell Siparitzi at Mitzreim even if you already know all the details that like a (speaking in foreign language) you have to bring all the different elements of wisdom into telling the story. The rub interprets (speaking in foreign language) (speaking in foreign language) has three different types of wisdom, intuition, systematization, and application. Each of these is necessary when discussing (speaking in foreign language) Then we go on and we say (speaking in foreign language) (speaking in foreign language) This tells us that Siparitzi at Mitzreim is a mitzvah which doesn't have a shear, it has no bounds. You can go on as much as you want. Then we have the story about the sages in Benebrak that tells us that the time of Siparitzi at Mitzreim is all night long despite Ravela's erbenazaria's opinion that the Corban Pesach can only be eaten until midnight. Sipar is not dependent on eating the Corban Pesach. Then the Hagata mentioned something enigmatic. The ruling of Ravela's erbenazaria that's here at Yitziyat Mitzreim is to be accomplished by day and by night. This is not Siparitzi at Mitzreim. Siparitzi at Mitzreim is something which is done at the Seder on one night a year. This is here at Yitziyat Mitzreim is something which is done daily. What is this doing here? You could say that as long as we're discussing the mitzvah related to Yitziyat Mitzreim, we bring this as well. The Rambam's Hagata has a different wording than we do which actually resolves our problem. And instead of saying, "Amar Ravela's erbenazaria, "haryani kivenshe vimshana," it says, "Amar lahem Ravela's erbenazaria." In other words, we just told the story of the five rabbis where Menebrak and we're discussing Siparitzi at Mitzreim the whole night. And then as part of that conversation, Ravela's erbenazaria discussed with them also Zechir at Yitziyat Mitzreim. That's according to the Rambam's wording. "Next, we move on to Barachamakum Baruhu "and then the Arba Banim." This tells us how we're supposed to accomplish Yitziyat Mitzreim that we have to, just the section of the four sons teaches us that you have to tell it to another person, particularly to children. You have to tailor the mode of Sipar to the understanding of the child. And the Ravel actually interprets the Arba Banim as falling into two categories. There's the Ha'ham and the Tham who's the more intelligent and less intelligent child. And each one has to be taught Siparitzi at Mitzreim in the way that's appropriate to the child. And then the Rashan in Einoyo de Ali Shaul are a different category. The Rashan is the rebellious child and the Einoyo de Shaul is the apathetic, uninterested child. All four of these children must be engaged at the Seder table in the manner appropriate to each one. Next, we move on to Yachal Mirashkodesh, Tom Adlomer Bariomahu, which discusses the time when this Mitzvah is supposed to be accomplished. In short, everything from Avadim Ha'inu until Yachal Mirashkodesh is an examination of the halachic parameters of the Mitzvah of Siparitzi at Mitzreim. It's necessary. Part of Siparitzi at Mitzreim is not just telling the story, but first, we have to recount the laws. We discuss who accomplishes this Mitzvah of Sipar, how, when, and so on and so forth. Once we've discussed the laws, then we can begin the story itself. Now, how are we supposed to tell the story of his Siparitzi at Mitzreim? The Mishnah says, (speaking in foreign language) begin with denigration and with praise. And the Gmara quotes a dispute between Rav and Shmuel about how this is to be accomplished. Rav says, the Gnut and the Shevah, the Gnut refers to when we were idolatrous, and the Shevah refers to when God shows us. And therefore, the next thing we do is read Rav's Hagada. We say, (speaking in foreign language) through the Mitzvah, which God commanded us, we became a chosen nation. The condition of existing without commandments is the Gnut, and having the commandments is the Shevah. So first we do Rav's Hagada. Then we do Shmuel's Hagada. Shmuel says that (speaking in foreign language) we means (speaking in foreign language) we discuss the transition from slavery to freedom. Shmuel's version of the Hagada commences with the introduction (speaking in foreign language) bless it is, he who keeps his promise to Israel. And then we proceed to a detailed exposition of the slavery and the redemption, as explained in the exegesis of Aramiyo Vedavi, concluding with the plagues. So first unit in Magid was discussion of the laws. Second unit was the actual story, which is accomplished in two ways. We follow both Rav and Shmuel. And then we go on to Rabangamlial. He says (speaking in foreign language) and then he explains (speaking in foreign language) Rabangamlial unites both motifs. The laws of Pesach and the story of our servitude and redemption. We declare that we take upon ourselves a fulfillment of God's commandments tonight, which is Rav's Hagada, that Knut and Sheva refer to having Nitzvot and not having Nitzvot. And then we explain the symbolic meanings of the commandments because they were embittered and because their dough had no time to rise, which recounts the emergence from slavery to freedom, which is Shmuel's version of the Hagada. So therefore, after the first two units of Siparitzi and Mitsrayam contained in Magid, first the discussion of the laws, then the discussion of the story itself. We come to the third unit, Rabangamlial's dictum, which talks about Sipur Ali Ade Maase, performing symbolic actions. This is completed only when you actually eat the matzah and the Mara. We should have brought Rabangamlial's statement right before eating the matzah Mara, but since it's a fulfillment of Sipur, we recite it in Magid over the second cup. The first three units of Sipur intermixed the commandments and their historical background in the Exodus from Egypt. The fourth unit in Magid is Halal, but before we begin to praise and thank God for our freedom, we must assert a law upon which the saying of Halal is dependent. The Hal darva dorkha evadamlial, the rta datsmokki illu huyatsamimnitsrayam in every generation, a person must see himself as though he left Egypt. Now, we said something similar at the beginning of Magid. Ilu Laotziyakarashbarhu atavotenimnitsrayam, haray anu vanenovnimnimnimnimnimnimnimnimnimnimnimnimnimnimnimnimnilafarobimnitsrayam. Had God not taken us out of Egypt, we still would have been enslaved. Why do we need to repeat it? The Ravn notes that there's a difference between the two. Ilu Laotziyakarashbarhu tells us that the Exodus is still relevant to us and therefore, it's worth recounting. Therefore, we are going to engage in siparitzi at mitzrayam. However, in order to praise God, in order to be overwhelmed with the desire to sing a song to God, to sing halal, we have to experience something more than just that these events are relevant. We have to feel that we are reliving them, that we are experiencing them ourselves. And therefore, we say now, hai avadamli rta datsmokki illu huyatsamnitsrayam. Before we can say halal, we have to feel that we have to relive it. If we transform the Exodus from Egypt into a personal experience, that engenders the obligation to recite praise of halal, as the Hagara itself stresses, la fiqhach because hai avadamli rta datsmokki illu huyatsamnitsrayam. Therefore, la fiqhachanachnokki illu huyatsamnitsrayam. Therefore, we are obligated to thank to praise next to all God. Since we see ourselves as having just left Egypt, we must praise God for his salvation. We cannot burst out in a song of praise unless we experience a salvation ourselves. This idea of re-experiencing the Exodus is a major theme of the book. And I will leave it for your own reading of the book. I want to wish everyone a hai takasharva samayach and a huddishtav. - You've been listening to Ha'rav Bhurin Tigla, spoke about the publications of the Ta'la Sallar Foundation. The first section of the Ta'cha begins in Ola kobana. There's a listing of all the kobanaot that a person will bring in the Ta'cha and it's ex-Ta'cha and the ex-Ta'cha. The first one is Ola. And Ola is Kobana Ola because it's all of it is Ola. All of it is burnt. All of it is given to God on the fire, on the altar. And no part is eaten either by the konim, which is what happens with a khatat, or by the owner's person who brought a kobana, which is what happens with a shalameen. And Ola is completely burnt. Why is it the first sacrifice mentioned? I want to say a number of possibilities. And the Magan of Horm says that the Gomara explains that an Ola has the effect of being the kha'per, the toning for sins of omission. So not doing fully in the best way, something which you had to do. That is the post-Wah-khatatatatatatat is what, because you did something that you wanted to rather do. You ate something which was prohibited. This is a very specific shat, which requires you to bring a khatat for that khat. You have to bring a khatat. There's an Ola you bring, it's the kha'per, it's the tones for E.S.C. at the saints, and not doing something which you should have done. And I think in extensions, and I do fully something which you should have done. The Gomara then says, when it's for him, says that one can assume that everybody, at all times, is obligated, or should be obligated, to bring an Ola. Of course, we would never say that everybody is obligated to bring a khatat. Many, many Jews have never done a sin, which requires what to do a khatat, thank God. But a sin of omission. Someone can say, I've done everything I could possibly do, I'm perfect. I've never been sleeping negative, I've never been lazy, I've never not fully dedicated myself. That's almost impossible. And therefore, one can assume that anyone is kha'ibinala. I have a certain distinction which is not important for us in ha'laha, in terms of one of the laws of being covenant. So the Maganir van explains that, and what we're really saying is that everybody has to bring an Ola. And that's why it's how it brings Ola first. Because he's claiming that the order here is the most important. Everyone is kha'ibinala, so mention that one first. Those who, Nefish khiya khatat, it says, that's so which has sinned. He will have to bring a khatat. That will come later on. I once heard an explanation that this understanding of Ola explains the birth. It keeps a dick angle out of the sea, asepto baloyakat. There is no righteous person in the land who does only good and ever since. The question is why do you need to mention a sea, asepto, who does good? It's one of the things there's no person who has never since. What does it mean there's no person who does good and ever since? So the explanation is to other many people who have never sinned a sin of commission. But what the verse is saying is that there's no one who has done only good and never sinned. In the context of doing only good, never sinned means and never fought it and never lacked with any actions of doing good. There's no one who does only good without failure. So the only doing only good makes the loyakta into a sin of omission. The context explains the loyakta means doesn't miss. Hasn't somehow missed the point. Where if it didn't say that you would interpret it to mean hasn't sin specifically a concrete sin. And that in fact would not be true and nor would we want to say such a thing. Today's halaqai yomit is Tfilat tash lumen. De gmare in bekhot explains that if somebody did not davin, a given tfilat, let's say he did not davin shaka rit, as it paleil mincha shayim. He can davin mincha to mincha. The second tfilat is called tash lumen, a payment, repayment for the tfilat that's missed. This has a surprise only if the tfilat you didn't davin was either the oneness or the shogig. Either unavoidable or shogig means even negligence. But not may say not delivered. If someone delivered it to not davin, even though he knew he should davin, he chose not to davin, then he does not have the option of tfilat tash lumen. Tfilat tash lumen is only in the very next tfilat. If you did not davin marev, you davin shaka rit, twice. If you did not davin shaka rit, you davin mincha twice. If you missed the first one, although the wapu skim would think that it perhaps can go longer, but the explicit gmare only speaks to the next tfilat, and that's what drove the most of the post-game hold, is that only the very next tfilat one can do tash lumen. If you missed that, then it's too late and you can no longer accomplish the tash lumen. The gmare says that in tash lumen, when you davin twice, so the first davin is the tfilat rova. It's the appropriate vila for that time, and the second one is the tash lumen. And that has to be done in that order. It's a mental thing. You have to think, you have to intend that the first vila be the present vila, and the second one, the additional one, be the tash lumen. And if you do it in the other order, it doesn't work. And then you have to davin a third tfilat, because tash lumen must come at the end, must come after the rova. An interesting question arises with women, since many women either follow the sakkh of davining once a day, or many women follow the sakkh of the mshnab purura that they davin twice a day. So what happens if a woman who is davining twice a day forgets minha? So I think, as far as I know, all posts can agree, or most posts can agree, that she should davin... mariv once. In other words, since mariv is a tfilat, so the fact that she doesn't do tfilat mariv, but it still is the next vila for Amisael, and therefore she can davin tash lumen at that time, even without davining mariv hova, she davin's mariv tash lumen. If a woman davin's three times a day, then she's like a man, and she davin's the next fila tash lumen, even if one would claim that she doesn't have to, but nonetheless, she's able to davin tash lumen to fill into the fila which she missed. So that has a laka, the Maisa ramifications for tfilat tash lumen. The other question that arises in tfilat tash lumen, which we won't discuss today, is what happens when the time that you're saying tash lumen has different rules of tfilat, for instance, if one didn't davin minha on rosh chorosh. The second day, the last day of rosh chorosh. When one davin's mariv, and then what happened, so when one davin's mariv, you can't say "al viehava" now, because it's not rosh chorosh anymore. So should one, should one davin. One more complicated question, if one davin minha on rosh chorosh, but didn't say "al viehava", and Al-Akhad then says you have to repeat. Shmon ese, but he didn't remember until nighttime. What's going to happen now if he repeats another Shmon ese? He's not going to say "al viehava" anyhow. So this is a question which we'll discuss when we get to one of these Haghimagas, when we get to rosh chorosh, but for the basic rules of tfilat tash lumen, we've discussed today. And that's all for today. We'll be back next week, next week will be the last week before our Pesach vacation. Al-Ishiva is on vacation and so is KMTT. After next week, next week we will still have our broadcasts. Some of them will be devoting them more to Haghad Pesach. Until then, wishing you a Shabbat shalom. Be bakat ha torah, mitzi on. You have been listening to KMTT, the Tower Podcast. Knee nitzi on, teite torah, ud varashhem, miyushadai. [BLANK_AUDIO]