KMTT - the Torah Podcast
KMTT - Erev Shabbat Program Yitro
KMTT - Shiur for Erev Shabbat Parashat Yitro
This is KMTT, and this is Eswebeck, and today is Eref Shabbat Kodesh, Pashat Yitra. Actually, it's from Pashat Yitra that we learned that one should say Eref Shabbat Kodesh. On the Pashat Yomashabbat Katshah, the Maghilta says, "Kashetha Muneeh, Have Muneeh, Eref Shabbat, Shingi Bishavat, Shingi Bishavat, Shingi Bishavat, Shingi Bishavat, Rami Shingi Bishavat, Eref Shabbat. That part of the mitzvah of the Eref Shabbat Katshah, of remembering Shabbat, is to remember Shabbat the whole week. And the names of the days of the whole week are Eref Shabbat. Sunday is the first day of this Shabbat, and today is Eref Shabbat. The Ramban specifically says that that's the difference between Jews and Nanjus. Nanjus give names to the days, whereas the Jews have only a name for Shabbat, and all the other days are relative, stand in relationship to Shabbat, 1, 2, 3, 4, 5, 6 to Shabbat. So today is Eref Shabbat Kodesh per Shat per Shat Yitro. Today is Yutet 19 days in Kodesh, Shabbat. And we will have a special Eref Shabbat program today about per Shat Yitro to help us get ready for Shabbat. In the beginning of this week's Pasha, it mentions that when Yitro comes to Mashaevings with their Moshe's children, and it gives their names and the reasons for their names. Moshe's second son, Eliezer, is called Eliezer. Because God saved me, that's the Eliezer, that's really where the name comes from, but then there's a few extra words explaining what happened, which are not, in fact, put into it, they're not expressed, they're not expressed in the name. That God saved me from this sort of parallel. Shazal explained, in the beginning of Shmoat it said that, after parallel, but angry at Moshe, heard about Moshe, it says he tried to kill him, it doesn't say how. We have a case of Harog at Moshe. And Moshe, anyway, by Yvarach Moshe, he went away and went to Midian, but Shazal had a longer version of that story. That it wasn't merely that Para wanted to kill Moshe, and Moshe heard about it and ran away, but in fact, Moshe was caught and was about to be executed by sword. And Midian says that God turned Moshe's neck to stone, and the sword glanced off it, and then Moshe managed to run away. And the Yushalny says about this Pasuk, by Yatsile, in the head of Para, "We learned from this. We learned from the fact that Moshe gave this name, that even if a person's neck is underneath the sword, a sharp sword is placed on the neck of a person, God can still save him." That's based on this Pasuk, rather than the story in Shmo'l, because the story in Shmo'l, you don't necessarily see that the Moshe Foundation was, in fact, already condemned to death and already being struck. That he merely ran away, and that's more obvious, God. Many people can run away, and God saves them, God helps them run away. But here, Moshe's saying that the sword was over me, as Midra says, that it actually even struck him, and then the less he was saved. And therefore, what the Midra wants us to know is that there is no end, there is no final point to God saving a person, even if the sword is already in motion, even striking your skin. Nonetheless, God can save you, and therefore, one should have hope and count on that sort of salvation. There's an interesting comment in the Shittam Kubetsit, in Kubot of Kuftaled, which expresses this in even more extreme version in the story of the story of Moshe. The Gmara says there that when Abiyudana see, Babenu Akadosh, when he was dying, he said they shouldn't announce that he was dead. They shouldn't tell people, after he dies, that he's dead. So the Shittam Kubetsit brings the name of Rashi. It's not found in our Rashi, but it's Ratkubot. There's another version of Rashi found in the Shittam Kubetsit. The Shittam Kubetsit brings the name of Rashi, that why didn't Rabbi want that they should say that he was dead? Because he said the following thing. If they tell people that I'm dead, people will stop suffering. They'll stop praying for me because nobody prays for the dead to come back to life. That's a miracle which you can't even express. No one will do it. But if we don't tell them, then they'll keep praying. And then maybe they will come back to life. In other words, Rabbi said that not only will God, could God, might God save him? When he's at death's door, but he frankly believes that God can save him even after he's past death's door. If people don't, if there's a reason, if people still pray. But he knows that people won't pray for him once he's dead. If you said don't tell anybody, let them keep praying. Who knows, it might yet achieve a miraculous result. Even from beyond death's door, I can be saved. Now what does this mean? Does this mean that one is supposed to pray for a miracle? Is it the answer? Yes. One should pray for a miracle. True, we have a saying that, "Ain sommchimalanes," one doesn't rely on a miracle. But that's two very different things. When you're making your plans, you're supposed to be practical. You're supposed to make real plans. You don't arrange your life on the expectation of a miracle because you don't deserve a miracle. Why should anyone be that confident and imagine that he will be granted a miracle? However, if you're stuck, if you're dying, if you're drowning, if there's nothing that you can do now, then one turns to God. And when one prays, we don't limit God's abilities. Why should one pray for a small thing? One can pray for a big thing. And in fact, how big a thing can one pray for is there. And this is what Medus is trying to tell us. Is there anything that we should imagine is beyond our right to ask or cross for Shalom, beyond God's power to grant? The answer is no. And therefore, as Moshe Rabbenu said, by God's say, "Langni michre haparo." The person should know that there is no difference to God as to where one is placed, but you can be saved at any point. This, of course, raises another question. And that is, why did God put him in this situation? Since he's going to run away anyhow, and God will help him run away. Presumably, there's a miracle involved in that as well. You have the great power of power on Moshe Rabbenu, who is single individual, manages to flee to Median. So God helps him flee. So why didn't he just help him flee before he was caught? Why haven't he caught? Then perform this unusual miracle of having his neck turned to stone, and then Moshe Rabbenu manages to run away. So I once heard an answer that, it's unconnected to the previous part. I heard an answer that says his father's. It was a... Anapasuk, Hashem Liba Ozzarai, Vanir and Rebusonai. So there's a thought. I don't know who said it originally. There's a thought that says Hashem Liba Ozzarai, "When God helps me, when God is with me, when God is with me, but Ozzarai, because of my own sryot, because I deserved it somehow, then Anir and Rebusonai. Then I get to see, and I get to see the miracle." But if his God is saving me because of some more extraneous reason, because of Scrutavort, because of my father's, or because of Amisrael, or for some other consideration, doesn't have to do with me myself, then I don't deserve to actually see it. So here, applying that to our case, God could have helped Moshe Millie run away, but then Moshe wouldn't have seen the miracle of his salvation. When you run away in the middle of the night, they don't catch you. So intellectually you know that God helped you, and one thanks God for that. But you don't actually experience it, because you weren't close enough to the danger to see us of being plucked out of the danger. But Moshe Rabaina deserved, because he was really being saved because of his own sryot, because why was he in danger in the first place? He had saved the Jew, he had gone out and put himself at risk. In order to save one Jew, he deserved to see that just as he had saved one Jew from the Mitzvah, he was hitting him that God would literally save him, miraculously save him, and therefore he was first actually placed in power's hands, the sword fell, the sword didn't hurt him, and then he was allowed to run away. I think the meaning of this is within the Pasauk itself. How do we all learn this? We learn this from the Pasauk that says, "Moshua Beno gave his son the name, Elieza, Kiel, O.K., Aviba, Esri, Vayyatsi, Laini, Mihrev, Paro." When something good happens to you, but you don't actually see it, you don't taste it, you don't experience it, you know it's true. So you probably will thank God, you should thank God, and you will thank God. But you want to express it in the same way as when the experience of God's power and God's hand and God's salvation, you actually feel it on your skin. "Moshua Beno felt the sword on his skin and felt God deflect the sword." And that led him to express it in the manner of giving his son the name to bear it, witness all the time, Kiel, O.K., Aviba, Esri, Vayyatsi, Laini, Mihrev, Paro, my son's name is Elieza. The reaction of saying hallel, of shira, of feeling the God's grace, God's hands, God's goodness, and carrying it in your mouth, you can't possibly not say it, you have to immediately respond to God by saying hallel, saying thank you by showing your appreciation. So for that you really need to be in a situation where it's Vanir Ebersonai. That your eyes, not merely your head, sought and felt it, and then you have the reaction, this pasoc. So all that is learnt in this pasoc. "Moshua Beno had a son named Elieza." It's an importance here of naming your son, of expressing on a permanent basis. Every time they met a son, they say, "What's your name?" "I'm my father's son Elieza because I look here, Viba, Esri, Vayyatsi, Laini, Mihrev, Paro." And that results because it was Vayyatsi, Laini, Mihrev, Paro, because I was really in the hands of Vayyatsi, and I was saved, and I was saved from it. Our guest today is Harav Moshua Aberman, who is a Ram in Ishivat Haaretzyan, around the many years, and he will speak to us about Pashat Ito. Harav Moshua Aberman. In recent weeks, we have read the involvement of the Jewish people from a family, a collection of individuals connected through familial connection into a nation. We began with the Elie-Shmot-Benei-Srael-Habaimi-Srimah, 70 people who descend to Mitzreim, and we moved on to Vayheba Shalach Paro et Ham. The nation is coming out of Mitzreim, Paro sends out a nation, not just a family. This involvement, this development reaches a height when this Aam becomes a goi, as Raph Salvechik presents it, a people with a destiny at Harsini with the receiving of Torah. Alongside this involvement, alongside this main story, we find in the Pashiyot that we have read, and in Pashat Itro, a side story, one that tells us of a similar involvement, a similar development, not of the nation, but of the individual, the leader of the Jewish people, Moshua Abemanu. Moshua, as well known, is a reluctant recipient of the responsibility of leadership. In Pashat Shmot, we read that Moshua Abemanu attempts to reject the responsibility, and is pushed and coerced, almost, by Akkad Shmaro, to receive that responsibility. As we read on, we discover that Moshua's leadership gains confidence, gains a strength, and along with it, gains the respect of the Jewish people. In last week's Pashat, in Bishalach, after the splitting of Yamsuf, we find as Yashir Moshua. Clearly, Moshua is the one who takes the initiative, but according to some commentaries, Yashir means to cause others to sing. Here, Moshua clearly acts as a leader, taking the forefront, taking initiative, and moving others in the direction which he feels they should be going in. In this week's Pashat, we discover, once again, Moshua, along with Amisrael, moving forward in his leadership. While preparing for Matan Torah, the Torah tells us that Akkad Shmaro states to Moshua. "Hineh anochiba elecha bev haan an, ba'avul yishmah haan be'dabli imar, de gambecha y aminu le ulam." Jbar who says to Moshua, "I will be appearing to you in a cloud for the purpose, so that the people, the nation, will hear me speak to you, and they will believe in you, le ulam, forever, eternally." The receiving of Torah, the Mamah and Harsinai, has an effect on Moshua's position, on Moshua's leadership. The Torah tells us that Moshua is told that as a consequence of Matan Torah, gambecha y aminu le ulam. In you two, they will believe or trust forever. Seemingly, this promise is inconsequential. The Torah tells us that the belief in Moshua, Benu, was achieved already at Kriyat Yamsu. We read, "Vayah yisraeli tayadagdulah, asher asaadunai bemitzrayim, vayilu haan et adunai, vayah aminu ba'adunai uve moshuaadu." The nation sees, amisrael sees, the great force, the hand of Akkadish Baru, and that which he has done to mitzrayim. And through this, they see the existence, the presence of God. They also believe in Moshua, his servant. If so, what is it that Akkadish Baru is telling Moshua, Rebeinu, will occur, will come about during Matan Torah? What has changed? One possibility is to understand that there is a quantitative development. The Ibn Ezra explains that in both cases, the imuna is one that institutes within the Jewish people the belief in the principle of navua. It says the Ibn Ezra, that since in Kriyat Yamsu, it says, "Vayah yisraeli" and it does not say, "Vayah kol yisraeli", all of the Jewish people. Therefore, we can deduce that the effect was relatively limited and that only part of kol yisrael come to that point of belief in navua as represented by Moshua Rebein. When Akkadish Baru is telling Moshua Rebeinu, here is that the Gambechai Aminu El Am, here not only will those who previously believed in you, believe now, but kol yisrael, the broader public, will believe in the concept of navua. The Ramban questions the Ibn Ezra and several fronts. One, applying to the aspect of the quantitative change. He says that in the same way that there it does not say, "Kol yisrael". So too, here, all we hear is, "Vavoor yishma ha'am" - "Vedabri yimah" - "Vegambechai Aminu El Am" But it does not say, "Kol yimah aminu", everyone will trust, will believe in the voor. The Ibn Ezra might be based on the idea that all Jews, all of Amisrael, was present in mamadharsini. This is an idea that is deeply rooted in the thought of kazal. To the extent that kazal stated, not only were those who were alive at that time present and partook in mamadharsini, but all Jews, their souls were present at harsini. But, if we want something somewhat more concrete in the Psukiim, we might find it in what the Torah tells us later, the whole ha'am ro'im eta kolot veta la pedim vet koloshofal veta ha'lashin veyal ha'am veyanu veyam dumirahok. Here, the Torah clearly states to us that the elements which applied at mamadharsini were notable, visible, and affected kol ha'am, the whole nation. And consequently, we might lose that so too the navua applies to koloshofal. And now all Yisrael are aware of their being a navua. Another aspect of quantitative development might be noted in the wording of the Psukiim nitru. The gambecha yaminu le olam. It is true that we find Emuna and Moshe Rabinu at Kriyat Yamsu. But what Akodesh burghu is telling Moshe is that the belief that will come about at harsini will be eternal. The Emuna and Moshe Rabinu at Kriyat Yamsu is one that is affected by the experiential opportunity of living through this amazing phenomenon. But experiences are forgotten and their effects wear out. As a matter of fact, the effects of Kriyat Yamsu are worn out so quickly that only three days later we find the Jewish people or part of the Jewish nation bickering, complaining as if Kriyat Yamsu never occurred. Suddenly there is a question in the ability of Akodesh burghu to supply the needs of the Jewish people to feed them what they need, to bring them the water they need, so too can the impact. It brings about the Emuna and Moshe Rabinu wear out within a short time. Mamadharsini is one where the Jewish people receive Torah. And what Akodesh burghu tells Moshe is, since he will be receiving Torah, since they will all see that Moshe is the recipient of Torah, then gambecha ya aminu le olam, the belief in Moshe Rabinu. Moshe Rabinu is a Navi, will be acknowledged eternally as Torah is eternal. Whenever a Jew relates to Torah, he automatically relates to the notane hot Torah to Moshe Rabinu. The promise here is the added aspect of the eternity in this Emuna. But we might suggest that the difference is not only quantitative, but that there is a qualitative difference between the Emuna presented at Kriyat Yamsu, and the Emuna that comes about in Parshatitra. The unkalus on the Pasuken Bishalach adds a word where the Torah says, "va ya aminu bahashem uve Moshe Avedo." The unkalus says, "The hymnu bemaimra dashem uve ne vyut Moshe Avede." In reference to Akodesh Barghu, he adds bemaimra, the word, and in reference to Moshe Rabinu, he adds the word Naviut. It might mean, as the even Ezra suggested, that there is a concept, there is an idea of Naviut. But it may also be understood differently. It may also be as the Nitziv suggests in reference to Va ya aminu bahashem uve Moshe Avedo. The Nitziv suggests that there may have been doubt in reference to Moshe being a Navi, Moshe presenting things as the desire, the rapso on Hakodesh Barghu. Moshe Rabinu, nay, and the amines of nay Israel, be just another Harry Potter, just another unique and special person who has the abilities to activate witchcraft. Or, alternately, maybe he knows how to use practical kabbalah. O vediyat shimotakodesh, Gadorokokach says the Nitziv. Maybe he knows how to use the shimotakodesh of Akodesh Barghu to force the changes of nature that he desires. Throughout the period of the Ezra Hamakot, that doubt, that question still exists. At the time of Kriyat Yamsof, here, Moshe Rabinu tells them what is about to happen. As the pasaq says, "Vayari sa ereta yadak dulashirasah hashem bem mitzreim," explains the Nitziv. What the Nitziv says is not just the miracle of splitting the sea, but they see a midat hadin that punishes each mitzry, midah kenagid midah. An identification of the faults of each mitzry, the wrong doings that they did to the Jews, and they're punished accordingly. That can only come about from Hashem. Here, the Jewish people see Moshe as the eved, namely the Navi, who presents the ratson, the desire, the thoughts of Akodesh Barghu. At Mamad Harsini, we take one step further. Mamad Harsini, we find that Akodesh Barghu says to Moshe Rabinu, "Bavuri shmaham bedabli imah." The nation shall hear me speak to you, which is maybe a high level, but a format of nivuah, the gam becha ye aminul alam, and also, in you, they will believe for eternity. There is a separate element to the Amuna in Moshe Rabinu. It's not just the typical Navi, the Navi who is the intermediary, and presents the ratson Akodesh Barghu. There is something independent, something unique in Moshe Rabinu. Moshe Rabinu is the notane at Torah, the one who receives Torah from Akodesh Barghu and conveys it to the Jewish people. Torah has two elements to it. There is the Torah Shabhiktav, and there is the Torah Shabhaupe. In Torah Shabhiktav, Moshe functions in a sense as a Navi. He presents that which Akodesh Barghu has said, that which Akodesh Barghu has commanded. Yes, the status of Torah is different than other nivuah, but Moshe acts here to some extent as a Navi. On the other hand, there is another element of Matantorah. There is Matantorah Shabhaupe. In Torah Shabhaupe, there is, on one level, the roots, the isodot of the word of Akodesh Barghu. Moshe is in the capital Torah Shabhaupe, alongside Torah Shabhiktav at Mamat Hasina. And he conveys that, but Torah Shabhaupe, as Torah Shabhaupe, allows and calls for individualistic input for the Shidush aspect that the Tamikaham, that the teacher, that the Rav Moshe Rabbeinu conveys. Here, Moshe Rabbeinu is recognized and acknowledged as the Notein Ha'Torah, not only as almost a mechanical aspect that conveys Rizona Kshbarghu to the Jewish people, but one who has his input, one who contributes his unique element. The promise to Moshe Rabbeinu is Gambhiktah, in your word, in your presentation of Torah Shabhaupe, Yaminu Le'Olam. The Torah Shabhaupe, that you teach and you convey to the Jewish people, will exist eternally alongside the Torah Shabhiktav, alongside that which they hear me say to you, Moshe Rabbeinu. Here, Moshe Rabbeinu grows one step further. He is part and parcel of the creation of Torah. He is molding those values that will define the Jewish people eternally, alongside Ha'Kadishbarghu. You have been listening to Rav Moshe Abbeinu, our guest for Pashat Yitra. When Yitra comes to see Moshe, and Moshe tells him what has happened to the Jews, as they reference to him, in all the miracles that God performed for the Jews, so the Pashuk says, "Yi Ha'D'Yitrau al-Koratova." The Pashat of "Yi Ha'D" means that he was happy, he rejoiced. But it is an unusual word, and the Gmara in Sanhedrin has two opinions as to what, in Jewish, what this word "Yi Ha'D" means. The word "Ha'D" means "sharp" or "pointy." So the two opinions are there. Rav Amar, "Sh'evir Ha'D'Yitrau al-Bissar" by Yi Ha'D'Yitrau, he puts something sharp on his flesh, which means that he converted. He circumcised himself, and he joined the Jewish people. What Rav is saying is that the appropriate reaction to Him and what Yitra heard, that God had saved the Jews and brought them out of Egypt and performed all these miracles, the most appropriate reaction, the one which Yitrau in fact did, was not just to say, "It's nice," not to say, "Thank you," not to say, "Ha'D'Yitrau," but to join. Everything else, I think, leaves out a certain amount of commitment. If you really see God's hand in that way, then you shouldn't stand on the side, and Rav said that Yitrau became Jewish. He converted to Judaism and stayed with the Jews. Shmura said, "Something else, almost the opposite." Shmura said, "What does it mean by Yi Ha'D'Yitrau?" He was had, he was sharp. She said, "He didn't call the sorrow." That his skin literally became "He didn't, he didn't, he became pointy pointy." That was, he had, he had weak or goosebumps. Yitrau's skin crawled when he heard the good news. Why? So, look, my continues. I've said, this is an example of the folk saying, something which people say, the wisdom of the people, that you should be careful not to insult a Nanju in the presence of a convert, even for ten generations. Now, it was Rav understood that Shmura's statement, the reason why Yitrau's skin crawled was because even though clearly he was happy, and he came and the Pasek says, he said, "Bongok Hashem." He, he immediately gives thanks to God and expresses it in a wonderful manner, but at the same time, he had goosebumps. He, he had a chill run through his body. When he heard about the fact that, with all these great miracles, the result was that all these Egyptians had been killed. And Yitrau could not help, despite the fact that he is willingly joining in, with the Jewish people, and saying, "Bongok Hashem," and coming to Mosheharena, he could not help but feel a shudder run through his body because of some basic identification that he has with the Egyptians, because, at the best, Yitrau is a Gyor, he's a convert, and underneath his skin, he still has the simple connection to the Egyptians who were once more as his people. So, I'd like to know, is this a criticism of Yitrau? I don't think so. It wouldn't make sense if Yitrau introduced a criticism of Yitrau when the Pasek is so clearly pro-Yitrau, and every other mamaq has out that I know of about Yitrauu is positive. I think there's a compliment. And that's why it's Hangul Dhammaninci. There's a folk saying, which Khazal agreed with that, you should realize. It's very important. And we're not criticizing all converts, but no matter what a person has decided to do, you always carry a little bit from your previous life. And I think what Khazal is saying is that's the way it should be, because you cannot uproot oneself completely. You can change your life and give it new meaning. But underneath your skin, the idea of Khidudin Khidudin, once one's flesh reacts, it's not in your head, it's not even in your heart. It's something that's even lower or more basic. And the future of the Jewish people. But something underneath the skin, what is it? He wasn't upset, he wasn't sad, but he shut it. There's a certain emotional connection, which isn't broken because you've changed your life around. In fact, I think what Madras is saying is that we deepshot and the drash together. Vayirad, he was happy. Vayirad, his happiness was accompanied by a subliminal crawling of the skin of a basic identification, sympathy and compassion for that which he once was. And that doesn't get wiped out because your head and your heart and your commitment have been changed. Today's halachayomit is when saying kriyachmah, there's a halachah that says the kriyachmah must be said in order. Let's say somehow I get into kriyachmah and I realize that I let that up us up. It's unlikely this could happen, but let's say, or you made a mistake, you suddenly realize that you pronounced the word incorrectly. You didn't say it for a circle or some other mistake. So you have to say it for a circle, but you cannot say it for a circle out of order. Therefore you have to go back to the point where we left something out, where you made a mistake, and say from there to the end. Now, what sometimes happens is that we lose track of where we're up to. You get a little drowsy, you say in kriyachmah habitually, and you're not sure whether you're in the first chapter or the second chapter, because the end of the halachta and the end of a hafta are almost identical. It's almost the same thing, because someone has basically had fallen asleep, suddenly wakes up, and he's in that pursuit. He doesn't know if he said the second chapter at all, maybe he's still in the first chapter. So since you're not sure, you have to go back to the first chapter, to the pursuit that you'd be up to if it was in the first chapter, and say, continue by yayim shamah on the assumption that perhaps you haven't said it. However the gamah says that if you find yourself saying, "Lamah and you're going to be in the first chapter," then you can assume that you said the entire second chapter. Because you can rely on the fact that the habit is taken over, and you've said it correctly, if you're ready up to the man, you've probably said the previous chapter. And this is true, despite the fact that the previous tupsu came are very, very similar, so that one could mistakenly say, "Lamah and you'll go right after Ughta'am of the first chapter." But the fact is that the suit them are not exactly identical, as well as the psychological effect in your subconscious you do know where you're up to. So we assume that you've said it correctly. This basically is based on a very important and correct psychological fact. The fact is that you fall asleep, and why did your mouth keep working? Because it's an automatic pilot. So if you've been saying it, in fact, with great attention, I want to say this, so if you really might make a mistake, you could get confused and jump to the man after finishing the first chapter. But precisely because you weren't paying attention to what you were saying. You were saying it automatically. The automatic pilot actually works more accurately than mental intention. And there, the subtle psychological clues of the pace and where you're up to, and the small changes which do exist, have probably influenced you to keep you on track. All this, of course, is assuming something we mentioned in a previous halaqah that you don't actually need kavanah, be the avid. If you've said kriyachna without kavanah, the second parak, then you don't say anyhow. Where do you need kavanah? Only for the first parak, for skims say, the first tuksuqim. If one of God holds the first chapter, vahaptah, vabrayim shavua, you definitely ought to say without intention. So if you finish vabrayim shavua without really knowing what you were saying, but your mouth, your mouth will work automatically. It's an interesting gmara and you shall be, that says it's vat feelana, vat kriyachma, or anyamara im. Great sattik, people we look up to, said we really have to thank our mouths, who say, feel out even when our brains are not connected to them. So it happens sometimes, so you finish the second parak, because we saw you finish the second parak, but you definitely said without kavanah, but you are saying, the first parak, hopefully, you said, with kavanah, or at least shavua, and vahyim shavua. So that's the one aalaqah. The second aalaqah, there was a den of havesek in kriyachma. If, if kriyachma, you know, let me mark sik within kriyachma from the beginning to the end, from shmara till the end of ashamalokecham, with emet. Havesek could be an introduction, you spoke, you did something else, but havesek is also silence. How much silence? It was all the time. How much silence? So the gammala says that the amount of silence that's considered to be a havesek is, kadai ligamor atkula. The amount of time it would take you to save the entire kriyachma. In other words, if, I've seen it, I think I've even experienced it sometimes, on la'al shavat, it's been a long week, it's a long kriyachma, people sometimes fall asleep in the middle of kriyachma. If you pause in the middle of kriyachma for the amount of time, in which you could save the entire kriyachma, then that's a havesek, and when you wake up, the person next to you wakes you up, you have to go back to the beginning of kriyachma, and say it all, from beginning to end, in the proper order, without a, without a, without a havesek. Kadai ligamor atkula is the amount of time it would take you, based on your pace of dabbing, your pace of saying the kriyachma, to say it. Some people say it faster, some people say it's lower, it's not an objective amount of time. You know, I can tell you right now, the kriyachma kadai ligamor atkula is 90 seconds. It's on your, it's relative to the way you're saying it. If you said kriyachma, you said the first parek, and then you fell asleep, and at the time it would take you now, on this, on the basis of your rate, in the first parek, to say the first, second, and third parek, then that's a havesek, and you have to go back to the beginning. Same on the kriyachma, incidentally applies to other things, with is a pamma of havesek, like schma nessay. If you pause in the middle of schma nessay, for one reason or another, it's obviously going to be much longer for you, but the amount of time it takes to say the entire schma nessay is a havesek in saying schma nessay, the amount of time it takes you to say schma nessay would be a havesek for you in, in your particular schma nessay. Here, too, in kriyachma, if one pauses in the middle, falls asleep, stops saying it for one reason or another, has something stuck in his throat, and then has a coughing attack, the amount of time of cadet l'ikmo et coula is a havesek, which requires repeating the kriyachma from the beginning to the end in one, in one, in one saying, in one, in one burst of activity. And that's it for today, wishing you a shabbat shalom of the raf, this is esrubic, speaking pham, y shivat hai watea hai watea in kushat shal, we'll be back next week, beginning the seventh week of kntt, mondays shiyu in uphat brafat, by havaf Khan. Until then, shabbat shalom, kimitsion, teceitora, ujvara shami, ushara.