KMTT - the Torah Podcast
Parshat Hashavua - Vayechi
Rav David Silverberg on parashat Vayechi
This is KMTP, and this is Esubek. Today is Thursday, and today is Sia in poshatha shavu'ol, who we are given by Haavadha Savaburg. Those of you who use the website of the virtual latent advance will be familiar with Haav Savaburg, who has been writing the salt pages of a daily, four minutes of Torah, David Vartara, and Savaburg has been writing the salt pages for the last couple of years. Today we'll be giving the Pashata Shavu'ol, Pashata Ishi. This day will be 38 minutes. In this year, I will be back with today's Haavahayamit. This is Pashata, Pashata Ishi. I'd like to discuss a number of thinking that appears towards the end of the Pashata. Sriakul is there. The Torah tells us, "While you are here, your faith can mace up your hand, and they will use them into your faith." He said, "If you run away, it's called Haavah, or the manu, or so." Pashata says, "The brothers saw that their father died, and they figured they were afraid they were concerned, and now your faith might despise them. Now he might treat them with authority. And he will now use his opportunity to pay them back for all the mistreatment that he suffered at their hand. Shavu'ok sees all the same, and they claim that Yaakov had instructed before his death, close to Rubio's faith, "Ana sana teshah, Haavah katatamchiro, Ogunawuqah," that Yaakov instructed that they should forgive, that the Yota'd excuse me, should forgive his brothers for what they did to him. So now they ask you to say, "The Assana, the sana, the special day of the Haavuqah." We ask him to forgive them for their crime, the crime that they committed against him. By if you'll fix the Wama, the Wama loves. Yaakov said, "Clyde," when he heard him talking, "By a kugam, a foe, right through the fannals." The brothers then, when they heard, they clustered themselves before him. "By a manu, the Haavuqah, would then be offered themselves as slaves to Yaakov's faith." Yaakov said, "Of course, consults them, he commits them, and he gives them some reassurance. Yaakov said, 'I'll kill you.' He tells them not to be afraid. Yaakov says, 'I'm not in God's place.' Yaakov said, 'You fought around the evil, you wish to do the evil, but Yaakov said, 'Well, the manu, the Haavuqah, the Haavuqah, the Haavuqah, the Haavuqah, the Haavuqah, the Haavuqah. The Haavuqah is vocal. He intended this entire incident to throw up the sword for the best. Because in the end, ultimately, it served to save Yaakov and his family, and it used to save everyone in the region from salvation. Of course, Yaakov wrote the power in Egypt, and he was able to sustain the entire region during the political years of famine. The Haavuqah, if you will, has no fear of the enthusiasm, and the Haavuqah will come to be a papachem. Our kids seem to support you and your children. In the Haavuqah, you will come to them, you will come to them, you will come to them, you will come to them, you will come to them, you will come to them, you will come to them. And he spoke to them smoothly, and he wrote those consolation. The perhaps the later question in this episode is, 'What suddenly should you the brothers fear?' Why all of a sudden, now, were they concerned that Yotsek would take revenge against them? The name of the Parsha, that Yaakov lived in Egypt 17 years. So, let's say Yotsek, he knows, you know, from Parsha's Nikkets, that he wrote the power in the time at the age of 30, and then there were nine years before the brothers came. The brothers came during the second year of the famine, so the Yotsek was 39. So, you add another 17, so a thousand, he is now 56. They saw them as slavery, he was just 17, so it wasn't almost 40 years. This happened almost 40 years earlier. They were living together in Egypt already for 17 years. Why all of a sudden, now, would the brothers be concerned that Yotsek would exact retribution from them? What suddenly happened? So, the Parsha gets clear that Yaakov's death has something to do with it. That's what it says by you, "Acha Yotsek, you may study him." Yotsek's brothers saw that Yaakov died, and for some reason, Yaakov's death gave rise to the concern, by a move they used to name the Yotsek. Now that Yaakov was dead, they were concerned that they might be mistreated by Yotsek. So, when the dressings, uh, address this question, and uh, Rasi paris, excuse me, paris raising one letter, so we'll see there's a little bit of confusion as to, uh, whether Rasi in the Midas are going to be saying the same thing. Rasi here brings down, he says, and Padman Paris says, "Well, Mavu Vayuri, what does it mean that they saw the Yaakov died?" He clearly believes that's all Yotsek. They notice that something changed with Yotsek after the death of Yaakov. So, you would give him this Odomo also, from also Yotsek. They had been accustomed to eating at Yotsek's table with Yaakov, so how you'll make her run, and he really, he Yotsek would bring them close, meaning he would be very friendly to them, because of the honor of his father. Out of the respect of Yaakov, Yotsek was particularly friendly to the brothers, and he should make Yaakov, once Yaakov died, no coven, no coven. He no longer befriended them in that manner. So, that gave rise to the brothers' concern. All the sudden, Yotsek is not quite as friendly to them as he had been before them. First, the question is why? Well, what was Yotsek thinking? Okay, so the brothers misunderstood what Yotsek was doing. But, we should try to figure out why did Yotsek that way? Why did he suddenly change his attitude with the brothers after the Yaakov's death? So, this is what I meant before when I said that it's unclear whether Rox is really referring to the measures. The midget in the corresponding passage of the measures, we find a full explanation as to what exactly happened. The medicine is in British Israel, right there close. So, the lady Yomar said, "Lo, the minority of the pseudo." Yotsek did not invite them to his stable. Amrabi kumkuma, the major schwarzabi kumkuma, who explained why. Who don't he start in ever with ancient mind? Yotsek's intentions were sincere. What is in Shamain? Amrabi said it follows. "Lissa, Abha, in the past, Abha Moshivani, the Mahalani, Yudasim, Amrabi." My father, Yaakov, he would make me sit at the Mahalah, I guess, at the front of the table, at the head of the table in the seat of honor. The Mahalani, Yudasim, that he would have me sit at the position higher than Yudasim, and the one who tried with death and sorority. So, the Mahalani, the Rubein, should rule the court. And Yudasim would also sit in a more respected seat than Rubein, who was the first one. Yaakov said, "Now that Yudasim ain't a big deal, it's not proper, it's not appropriate to sit at the Mahalani end." So, when Yaakov was alive, Yudasim said, "Then, yeah, this is what Yaakov wanted, so I did it." So, when Yaakov was not here, Yudasim would not have to sit at a higher, at a more respected position than they. And that's why he stopped inviting them to hang a little on the cane, but they did not see it that way. You can leave them in or you'll say, "They interpreted this not as Yudasim's concern for the honor of Yudasim." But rather, they sought as a sign of his hostility that he had retained all this time. So, according to the measures for Yudasim was really doing, well, he was trying to preserve the honor of Yudasim and Rubein. Just, you know, the question might be asked, "Why don't you just invite them and have them?" And however, you hit it or Rubein sit in a more respected seat. Perhaps, given his position in Egypt, that went out of an appropriate 30-year-old after a rather missed no-no. But in any event, according to the measures, Yudasim's intentions were sincere, he wanted to avoid appearing as if he was in a more important and more distinguished position. Then, you threw the honor of Yudasim. That's the measures for Yudasim. So, Mahalavi Thad, in his Durya, which is his commentary on Lashi Parish, he discusses this comment of Rashi, and he does a following explanation. He said, "Yudasim in Hasir, he would defend them to a considerable extent much more than a brother would normally would." Yudasim in Hasir said, "Really? More than we would have expected he would defend them. I see Okrimal Shukulu coming. He would always eat at his table. Yachshav, the Rocha of Uncle Kach. But now, he wasn't still listening to them. He was still nice to them. He was still the brother. He appreciated them a touch. But he wasn't especially listening to them, as he was doing after the last time. And while in the first Rocha of Uncle Kach, Mahal says that you can't explain, there's no way to say that Yudasim, the Khall, do not relate to his brother than he was. You can just associate himself from the family. He says, "Yudasim in Hasir, there's no way to say that." It's inconceivable that Yudasim in Hasir would not treat his brother as his family, and that he wouldn't defend them. Then in Allah, these are the different explanations. She wrote "Care of One Clow". Or he could say that in the economy, too, Yudasim did not. He stopped inviting them all together. The then did not make the Kogansim in Yakuza of Raula Yasim, but for Yakuza's death, there was no animosity by the Egyptians towards the New Year's Serum. Raula Yasim, the Rakakhamis of Yakuza, but for the only Yakuza's death, that the Egyptians started abusing the New Year's Serum. So how did this affect Yakuza's treatment with his brother? So Yudasim was afraid. He was concerned with Yakuza's own history. How many of them have been struck over him? Kach. Yudasim, the last one, another Kach. In other words, Yakuza might out... Yudasim was concerned that if he defends his brothers, if he is very close to them, then the Egyptians will go suspicious. Yosey took note of the fact that the Egyptians, Yakuza's death, were no longer so hospitable to his brothers and their families. And he was therefore concerned that they go suspicious, that the brothers are so close to such a powerful person in Egypt. To Yosey, that would give rise, that would fuel the Egyptians in eight suspicions of the New Year's Serum. You see, in next, we start to push a smoke that the Egyptians said, "I haven't cut one of the trainees there. Yakuza can't look them up. I wouldn't cut them. Who else am I?" That they were afraid that the New Year's Serum became too powerful and they might join or lead a rebellion against the Egyptian monarchy. Yosey felt that these suspicions would be fueled if the brothers were too close to Yosey, giving Yosey's position of power in its science. So therefore, Yosey decided that there was never one's best interest for him to separate himself somewhat, some of the brothers, in order not to raise any suspicions among the Egyptians. So in our all-egist definitions then, for the last he means, that when Yosey made his way to Rwanda, Yosey stopped inventing his letters. That's Yakuza's death, either. The free Yakuza's death is especially kind to them. Above and beyond, we normally expect of a brother. I guess that'll be special for Yakuza. And the second definition is that Yakuza's death is already a note of hostility between the Egyptians and the New Year's Serum. It's thought to avoid suspicion by no longer inviting Yosey's other than not being quite as close to them as he had been beforehand. We're clear from the morale that he did not explain Russia based on this measures in British travel. I don't know if Marabadi needed measures, so he just thought that Russia was giving Yosey's own explanation that they did not necessarily correspond to the measures. In any event of measures, according to the measures Yosey stopped inventing his letters because he did not want to infringe upon the honor of Yerudan losing, and according to the morale, he did it either. Either there was no reason, he was especially kind to them, but doing Yakuza's blood science, and now he was a normal brother. And the second explanation is that he wanted to avoid suspicion. In any event, according to this, Mahalak, which fueled the brothers' concerns, what got them worried about Yakuza's treatment, about Yosey's treatment to them was exactly Yosey's. It was no longer as hospitable to them as he had been doing Yakuza's lifetime. There's another measure that gives a completely different explanation. So if Marabadi is a diminished tancuma, she does a very few. In Marabadi, what is Yakuza's question? What does the brothers see? What do they notice that some of them gave rise to their fears? At a chorale base, a chorale could go off of him when they were returning from burying Yakuza's. No shahalak Yosey was worried about Yakuza's board, she wished to prove a club with so-called. They saw that Yosey went to give a block up, so it was a block up, by that very pit into which the brothers had thrown him. So do you really? Yosey was worried about it, and Yosey decided a block up there, he mostly had to hide her, but only if Yakuza's not someone nice. So Yakuza was obligated to decide a block up at the site where a miracle occurred to him. When Marabadi says the block up at the site is a block, I'm not concerned, so we need to knock her myself. So Yosey is on the way back to his trying, from burying Yaku, he stopped off at his pit, and he knew when he wanted to set a block up. So Yosey won, she wrote, "Okay, when the brothers saw that, I'm really, they said ourselves to Lisa, when you believe to me, you say to me, you say to me, you say to me, you say to me, you say to me, that Yosey still holds it for these ends." In other words, they misinterpreted his, this, um, stopping off at the pit of the Trifeta Brotha, they misinterpreted it as a, uh, as an indication that Yosey is still, uh, extremely aware of the way he was mistreated by his brothers, and he might now seek to exact events from them for that crime. There is a geographical problem with his measures, Yaku, of course, is buried in the North and Spadaan, in the pit where Yosey was sold. Um, that pit is, uh, wrong north of Spadaan, uh, in the area of Shren, in Dothan, and that's a good problematic way of Yosey's, uh, having it somehow got me on the way from Yosey to Spadaan, in the way that Yosey is the ethical problem with his measures, so, uh, I do not have an explanation, but because Yosey is with the measures, uh, given what the measures says. The, uh, the color Shren, uh, on this process, uh, no, no, uh, uh, the process has evolved, he brings down some business-level areas there. And this is where the, uh, the area there, um, marines this, uh, incident of Yosey and his brothers as an example of the principal, that's, uh, the other one, what they see they have, the real, could they actually, who Yosey, they have not come. But a person has to, uh, sort of speak for similar obligations towards other people, the same way he speaks to the similar obligations towards other persons. In other words, it's not enough just to do what is right in life, if it is local, but one must also endeavor to avoid any suspicion on a part of other people. And the initiative there, the other, says that, uh, the assistance for this both in the color and in the museum, as well as in the theorem. And the marker from the filter that's in the color is put in the famous topic in a partial mock-up. The Yosey and the King has some of these, uh, you should be clean. Your record should be clear from both Hasen and Oxen Israel. In other words, that person should make sure they have a clean record, not only nice, but also the eye doesn't air. Maybe he should do anything that should give rise to any suspicion regarding his conduct. So I know the person should not do something, even though it's inherently intrinsically innocent, and there's nothing wrong about the action itself. If it could be misinterpreted, there's not to be very careful not to do this in front of other people who might get the wrong idea, who might misunderstand what he's doing and think that he's been something wrong. (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) So the lesson I'd like to make regarding the story is the brother's offer to the young face. They tell him, he means a couple of other things. They said, we want to be a slave. That's how they wanted to make amendments, so to speak, by being his slave. They said, "We want to be a slave." (speaking in foreign language) (speaking in foreign language) (speaking in foreign language) You have him claimed, I found that I had a stockhold. I had a contract, an IOU, so to speak, that I deserved a kinship. (speaking in foreign language) He said, the ancestors of the Neutreil, you know, Yotages brothers, they came to Yotages. The ancestors of Yotages of Yotages of a sign of Yotages son, and Yotages brothers offered to be his slave. Therefore, Yotages of Yotages, who was from the tribe of a sign, he said that I had this star, I had a document that says, "Aka you saw Abadimli. Shami, Kannam. Shami, Kannam. My ancestors Yotages, they purchased them as slaves, and never find that any of the days they were ever subject to Yotages in the past. So he didn't see Yotages of Yotages of Yotages of Yotages of Yotages. The time has come for this debt to be paid back. Now it's time for once and for all, for the rest of the Neutreil to be subject to be servant of the Yotages. And the way that would happen was through Yotages' ascension to royal power. That's how Yotages wanted to establish his right to the kinship to the throne over the rest of the Neutreil. I think if one explains his measures, I think we should bear in mind another interesting comment of the Abadimli. Many were fortunate to come to my walk and ask the obvious question. You all know in an effort to be legitimize self-esteem. The based on Yotages, which was placed in the territory of Yudah, in order to ensure that people from his kingdom, from northern kingdom, they're not speaking of the based on Yotages. He set up his own birthday in Yotages. He made two temples, one in Dun, another in Basel, and in each temple he put "Egret HaZav." There was an Egret HaZav, a golden calf in Dun, and a golden calf in Basel. And many of the professional brothers, what was he thinking? Not only that he was eating, what were the Neutreil thinking? How could they go along with it? Obviously, the story of the Egret HaZav and Safar in Turkish notes was certainly clear in their memory. They simply remembered that 3,000 people died in a plague as a result of the Chitraegos, which was one of the great incidents in the history of the Neutreil and Inkhanaq. How could we have gone along with it? Why would they follow your emblem? Why would they buy into his initiatives of worshiping a nigga HaZav? So there was an answer that the merchants suggest, one is to mention the Baba. The Baba says that during stomach time, the nation enjoyed such wealth and prosperity that began indulging a lot in celebrations, in parties, in vanity, and they weren't studying enough time and learning Torah involved in even a Torah. And so gradually, there was a lot to focus. And this led to a talk about deterioration, which ultimately resulted in the willingness to worship the Savar to worship the Golden Tab. And the above and now, the very revolutionary idea to answer this question. He claims that the Egret HaZav, that the Egret HaZav set up and done in Basel, were not intended for Avar to go at all. These were not religious articles. He didn't encourage the makes up of worship Golden Tab. Rather, the calf, or the cow, was the symbol of the tribes of Yosef. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you should tell me the name of the Lord. If you know if you can tell me the name of the Lord. If you know if you can tell me the name of the Lord. If you know if you can tell me the name of the Lord. If you know if you can tell me the name of the Lord. And you see perhaps the message there is is we have to take the initiative to end concepts rather than to start them up again. And we have to be able to leave the hard shit into the past leaving the past. And to try to work on these 10 relationships rather than invoking once again, bringing up the past concepts which could only lead to more strife and more animosity. You have been listening to Rabbi David Silverberg, the Prashat-a-saboysius, or Prashat-a-sabry. The qmurah in the rahot das tazav. As a statement, the name of Rabbi Okhanan. Now sir, the kabella of Olmahut-salim-salimah. One who wishes to accept the yoke of heaven perfectly. The word 'salimah' refers to the word 'mahut'. It's a feminine noun and a feminine adjective. In other words, one who wishes to accept the fullness of the yoke of the heavenly kingdom should do the following. As a sna, it is called the 'adals y'nef-salim. It is called the 'a-sna-vit-salim'. He should cleanse his body. It means he should go to the bathroom. It is called the 'adals. You should wash your hands. Both of these two things are called by the London. He couldn't have those. If someone is accepting upon himself the heavenly kingdom, the object of the heavenly kingdom is his body. The kingdom of heaven is not found on continents, on land, on monuments, on rivers, on oceans, some on human beings. People who accept the yoke of heaven are creating the vessel of the vehicle for the kingdom of heaven. And therefore it's proper as the very container of the majesty of God. It once said, the Ramam's words are 'tikkhunhagof'. One fixes, one completes, one advances, the body. And the yorkhanan said two things, yifneh, vit-sali-adayim. The hands which are the aspect of man, which does things. Man's actions, not nearly his existence, but his actions. Things that he advances, fixes, changes, builds. That's what the hands that he's sent. So there's a higher level called nikilati-adayim. One washes, one hands, so that they have been dedicated to God's kingdom. A kohane in the Beethanikdash has to wash his hands and his seat before he performs a service in the Beethanikdash. And Allah, like term for that, is kedushya-adayim, Allah, the sanctification of one's hands and seat. Why is it called sanctification? They don't become holy in the fact of the halakhic sense. The word sanctification means 'dedication'. Washing one's hands is the way of song that they are dedicated to a certain purpose. They're not simply existing for whatever you want, but they're dedicated to a purpose. One washes, one's hands, before one's, one davence, so that they are dedicated, in the words of the yorkhanan, to the kingdom, to the service of God. Yaniachshihin, you should put on shihin, shihin are the uniform of one who serves God. Today we don't wear shihin all day, but the pasuk, which talks about shihin, doesn't indicate that shihin should only be at one time or another time. Jews wear shihin, the various regions which we will discuss in just an occasion. Shihin and not worn all day. However, the way a Jew should look, if you're dressed in the full uniform of the Jew, a full uniform of one who is accepting the yorkhanan, then Yaniachshihin, the kratriyat smadi pail. Two things are the content of kabbalat, 'oh mokhut shaymani shaymani, kratriyat shaymani', which is literally the declaration of allegiance. Kabbalat 'oh mokhut shaymani', it's accepting that God is king. And Siva, and Svanasi, and Davening, praying to God, indicating that all our needs and all our hopes and all our aspirations are addressed to God. So this five-fold picture is what the yorkhanan calls, 'kabbalat 'oh mokhut shaymani shaymani', like the mother adds that anyone who does this, 'na lea, la bakatur', the Torah views it as though, 'banna, nis dar, vikriva lafkoban', which is a clear expression of the point I made in the beginning. A person who does these five things is as though he has built an altar and sacrificed the sacrifice on it, which altar wears the altar, the altar is the body of the human being. In other words, in a world which is secular, which is mundane, which seems to serve itself to certain places which are dedicated to God. When there was the Baitamiktas, that was the Baitamiktas. Today the Baitamiktas does not exist in the altar is destroyed, but a human being, a Jew who serves God, is himself an altar, which is why there is tikkun hagruv, why one has to cleanse one's body, and one has to dress one's body, to achieve in the way that it should look. And then when one says kriyakshma, and so what I say, that's the hikriva koban, that's the, he has brought, he has brought a sacrifice, so a person. By doing these preliminary actions is making himself into an altar, in the name of God, and by saying these two things, kriyakshma, and civa, he is sacrificing a sacrifice. This statement in Khazal is the basis, one of the two basis, for the hagra, that it's very important to be willing to fill in at the time of kriyakshma and civa. The sea, according to the loan at hagra, wants to receive in all the time. We've limited civa in for various reasons, however, the minimum, the time when we're especially careful, to have civa in its kriyakshma and civa, and kriyakshma is an extra reason, that my mother, Khaz, also says that one who reads kriyakshma and is not at civa in, it's as though he were giving forth testimony, since in kriyakshma you say, that once it has civa in on his head, and civa in on his arm, if you read it and don't have it, it's almost like hypocrisy. In other words, if it is a mother, it's a forth testimony. So there's a special need to have civa in when reading kriyakshma, and also the schmana said, because of the saying of a ryokhanan, with which we began. Obviously, if it ties, one doesn't have to be into one reason or another, and the time is running short, and one will miss starting. So then, once that's kriyakshma and civa without civa in, as far as kriyakshma is concerned, there's something really wrong, having as though given a forth testimony, and therefore many folks can think that if you had to read kriyakshma or not civa in, when you read it civa in later on, you should say kriyakshma again, to show that you didn't mean to say kriyakshma without, without civa in. But la kriyakshma, it's best, once it definitely makes sure to not say kriyakshma without civa in, and similarly, for civa, kriyakshma, afshahareq, here it's not mandatory, but he who wishes to be a vehicle, a vessel, of the kingdom of heaven on earth, this is the proper way in which it should be, in which it should be done. That's it for today. Tomorrow, Friday, ebb, shabbat, pashad rei. We will have a program for the ebb, shabbat program, little bit about the sattah sahvua, little bit about hahla hahla. So then, this is ebb today, krung rissat seo, wishing you a call, till then have a good day. This is kmpt, qimit seo, qimit seo, qimit seo, Uddhvara Hashem, Niyoshalayim. [BLANK_AUDIO]