Monday's shiur is Rav Yair Kahn, Hilchot Berachot.
KMTT - the Torah Podcast
KMTT - Berachot 02
This is KMTT, and this is Azubic, and today is Monday, Tech Bittivet. Tomorrow is a sara bittivet, and I have a high limit today after the sheer bar of Khan. We'll deal with discuss an issue dealing with Ta'anit, with the form of a sara bittivet. Today's sheer is the regularly scheduled Monday sheer of the Ayokan, Inhil khot brahat. This is the second sheer in that series. And the sheer will be 32 minutes, starting immediately. In the previous year, we discussed the basic concept of vehicle financing, focusing on the kamara at the beginning of Kṛṣṇa-vārkīm, aśālo-lā-adam, they are not minha-ulam, has their beloved rāhā. According to the kamara, it is simply prohibited to eat, to partake, to benefit in this world with effort acknowledging God's ownership over the world. Once we acknowledge God's ownership over the world, then the kāraṣṇa-vārkīl allows us to benefit and to take and to enjoy this world. The basic act of eating, which was prohibited before making the brahā, becomes permitted after making the brahā. The brahā is an acknowledgment of God's ownership over the world. And by making that brahā, by acknowledging God's ownership over the world, the same eating, which was previously prohibited, all the time becomes permitted. What I would like to do in this week's year is to perhaps develop a different idea regarding vehicle financing, which doesn't say contradict the first idea, but to perhaps supplement and complement it. And I want to focus on the kamara in brahā. As you can see, the kamara, it's not the same as the kāraṣṇa, it's not the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's the same as the kamaraṣṇa, it's because it's for the benefit of the brahā, because it allows the prusa, the peace of bread which you made brahāṇa to be eaten in a tasty fashion. What we see from Rāṣṇa, in both things, are both these statements, is that there's a concept of prusa-sabraṇa, in other words, when one makes a brahā over a piece of bread, that bread becomes defined as a prusa-sabraṇa. A piece of bread which brahā was made upon, and according to Rāṣṇa, not only does the piece of bread which you made a brahāṇa, attain the status of a prusa-sabraṇa, but that status contains within it certain halakas as well, that prusa-sabraṇa should optimally be eaten the kamara, and therefore, if you stay past the soul, prepare something else to dip the bread in, if that's considered a half-stick, it's a prusa-sabraṇa, because the brahā includes not only making a brahā over food, but a brahā defined the food which you made the brahā on, as a prusa-sabraṇa, that piece attains the status of a prusa-sabraṇa, and a prusa-sabraṇa should be eaten the kamara. It should be eaten, and it takes its action, and therefore, past the thought is not considered interruption. Furthermore, not only should that prusa-sabraṇa be eaten by me, it should also be eaten by everybody sitting around the table, and therefore, passing this prusa-sabraṇa over to somebody sitting next to me, and to say here, please, take a piece of this bread, it's also not considered a half-stick, this is also considered a sāraṇa brahā. So what we see from Rāṣī is that when one makes a brahā, he's not nearly acknowledging God's ownership of the world, which then allows me to eat, from this particular piece of bread, but the brahā is how on the bread. The bread attains the status of a prusa-sabraṇa. This idea comes to a variation of sharp expression, in a uṣāmī, in a fifth search of brokos, it's quoted by Tausos under some testament days. According to uṣāmī, if one made a brahā, over, let's say, a fruit, there's a basket of food in front of him, and he takes one particular fruit out of that basket, one apple, and he makes a bodipriyātā that apple, and that apple rolls out of his hand, and he's not able to eat that apple. And now he picks another apple out of the basket. According to uṣāmī, he asked to make a second brahā on the second apple, the brahā was he made on the first apple, is not sufficient. This is my focus among me, showing him and the postkin exactly how to explain the uṣāmī. According to some opinions, the dīṣāmī applies, even if I have intended to eat the second apple when I made the brahā on the first. In other words, you have a very, very particular situation. Had I made a brahā on apple A, and taken a bite out of apple A, I would have been able to eat apple B without making an additional brahā. On the other hand, if I made a brahā on apple A, and then apple fell out of my hand, and now I ate apple B, I cannot eat apple B without making an additional brahā on apple B. And the question is obvious. If I intended when I made the brahā on apple A to eat apple B, I understand why I don't have to make an additional brahā if apple A rolled out of my hand. Does the brahā apply to apple B, or does not apply to apple B? If it does apply to apple B, why can't I eat it when apple A rolled out of my hand? If it does apply to apple B, then why would I not have to make an additional brahā if I did take a bite out of apple A, and subsequently took apple B to eat as well. From this you shall need, again we see it as this idea, of a Pusasabraha. And based on this idea, I would suggest that when one thinks of brahā on apple A, that apple attains the status of a Pusasabraha. What one has to do is first initially eat from that Pusasabraha, and then one can continue eating from the rest of the apple in the basket that he intended to eat. But if the Pusasabraha fell out of his hand, then he has to make a second apple into a Pusasabraha, and the only way that that can be accomplished is by making a second brahā on the second apple. Of course you have to understand what this means. What I would suggest is this follows. That the way a brahā works, as we said before, is that by making a brahā, the particle of food that you make made a brahā upon attains the status of a Pusasabraha. The question is what exactly does that mean, and what distance does it make, the fact that this becomes a Pusasabraha. Let's recall that we also noted that according to Rasi, not only does the particle of food that you made a brahā on attain the status of a Pusasabraha, but all of a sudden eating that Pusasabraha became important as well. First of all, Rasi said explicitly that eating that Pusasabraha should be done in the tasty fashion, and therefore if one interrupts between his brahā and eating, and he says, "Pass the salt, it's not considered asic because it's a proax brahā." In other words, the brahā is not only a statement which acknowledges God's ownership over the world, but a brahā focuses on the food. The food becomes attains the status of a Pusasabraha, and subsequently there is a kill. You fulfill some idea and concept by eating that brahā, and by eating that Pusasabraha, and therefore the food should be eaten in a tasty fashion, furthermore. According to this we understand why there is no asic when I offer the Pusasabraha to other people, to have other people join me. The fact that they also eat from the Pusasabraha is also a kill in a brahā itself. Now had the brahā been simply a statement of the ownership of God, that statement that I made, the person saying next to me, maybe he answered our name, but he didn't make that statement. Apparently there's a kill in eating the Pusasabraha itself. The question is how does that work? What I would like to suggest is that once the food attains the status of a Pusasabraha, then eating the Pusasabraha is no longer simply a mundane act of deriving pleasure from the world, but rather that act is elevated into an act of worship, a worship, and an act of a vorticesa. I'm no longer simply eating food which has no cuddusi, which has no sanctity. All of a sudden I'm eating something which has attained a certain amount of sanctity. It has attained the status of a Pusasabraha. I bless this particular object of food. Now when I eat it, my act is not simply a mundane act of attained pleasure, but rather it's an act of worship. It's an act of eating God's food which he commanded that I eat. There are a number of different cases where eating is a key one of the fulfillment of God's will. For instance, the obvious cases are in masa and peta, or eating mora, which is in the mister jabana, or eating the karban peta, the klau. In general, eating karbanos, whether it's a coin or whether it's a trial, might be considered a mister as well. There's an oddness one to be shown, perhaps, but basically eating a karban? It's a key one mister, a coin to the ramban, perhaps only a coin mister brasa, or a coin to only be shown to the ramban, rasi. Anybody who eats from a karban is makayam mister and should make a brasa. When a coin eats tumor, he's fulfilling a mitzvah. In all these cases, the eating is not simply a mundane act, but the eating is an act of worship. In our case, we're not talking about a mitzvah's akhila. There's no command to eat this particular food. But nevertheless, when I made a bracha on this food, and my bracha focuses on this food, what I've done is I simply, what I've done, is I've changed the status of the food into coming to Pusasabracha, and when I'm eating, I'm eating as an act of worship. When I eat a pusasabracha, I have God in mind, because I simply, I look now at the fact that God created this, and I've focused the bracha on this particular food, and now I've elevated this eating, this act of eating from a mundane act to a sanctified act of our own affection. That's, I think, what we see from Rashi, when he says that, "Tow broch," you're offering the Pusasabracha to somebody alongside me. It's not considered hectic, it's a torah bracha. In other words, the bracha is cow on the Pusasabracha. The food attains the status of a Pusasabracha. And eating that Pusasabracha is an act of worship, an act of worship. Let's now return to the Shanti. Of course, the Shanti. The way that bracha works is by a bracha being cow on Apple A. I made a bracha on Apple A. If I eat Apple A, which is an act of worship, then I can continue to eat Apple B, which is simply a regular mundane act of eating. In other words, the torah demands is that one at least begins initially with an act of worship, and then we can continue in our everyday life. A parallel would be, for instance, the fact that we begin our day by saying kriyashna, by doubting, and then we go ahead and do the rest of the things in our day. The fact that, you know, when we take, when we grow, when we have an orchard. So, we begin by the first fruit. Actually, the first three, as it's altered, the fourth year, we take it to Shalayim, and we eat it as an act of worship in front of the miktas. And then we can continue by eating it ourselves. Every year, the first few fruit, which is called the kriyashna, we read it to the miktas, and we give it to the kalayim. And that becomes, again, a miktas an act of worship, and then the rest of the food becomes ours. This is a set of ideas that a karazba is aware that, basically, we live in the mundane world, but we have to at least begin initially by an act of worship, and then we can continue to our own business. The same thing is, I think, what's happening here in Brukhos, according to the Shalayim. We take apple A, and we intend on eating apple B as well. However, we focus on Brukhos on apple A, and when we eat apple A, it's an act of worship, an act of arbora sashev. And that allows us to continue and eat other things which we intend to eat as well. However, if apple A rolls out of our hands, and then we pick up apple B, then we would be doing our mundane act of eating without the first initial act of arbora sashev. That's not allowed. And therefore, if apple A rolled out of your hand, and once it's up apple B, which one intended to eat initially, one has to repeat the Brukhon apple B before he's allowed to eat it. By the way, this den of the Shalmi is brought down by Shokonara. The Mahabharam Rama might argue exactly how to understand the Shalmi, but never if the Shalmi is brought down by Shokonara, Halaka Namayya. Based on this position, we can understand the very, very difficult opinion of one of the Biyotos from Yoastay's tovella. I've just said tovella and wrote one of the few things that we, as some people say in the Yoastay Rasab, it's called alokay, it was called alokay, it was called alokay, it was called as saar, and we picked alokay, and he put it to right. And in that rhyme, which many of you have shown him, he wrote many different halakas from, in that rhyme, he says something which initially is quite shocking. And he says that the reason that we eat karpas, karpas which is eaten, one takes a yarek, some cucumber or something else, a potato, the main difference in hagan. And he makes a burp, he has done that at the beginning of the sudha, and he's usually the main man that he has left in a kazayas. And then he says the entire, reciting entire hagada, and only later on do we get to eating the matcha in the mora. So according to Revolta Tovela, the reason that this halakah was instituted, was in order that we should not have to make a burpiyyadam on the mora itself. According to this opinion, the mora, even though we eat mora after making a mochi on the matcha, then that the mora is not part of the sudha itself. Mora is not something which is normally eaten within the context of the sudha, and therefore the burpiyyadam also, the burpiyyadam also would not cover the mora. So if what had not eaten karpas previously, what would have to make a burpiyyadam on the mora? And that, according to the burpiyyadam, is not allowed, because one would make both burpiyyadam on the mora. And an alahilah's mora, then one would be making two burpils on one piece of mora, and that would be a problem of aim osten mitos cavillos, which I could translate very, very roughly. One should not kill two burpies of one stone. If one kills two burpies of one stone, it's so that he has a very, very bad attitude towards mitos. He tries simply to get rid of them. He doesn't appreciate them enough. And therefore one is not allowed to do mitos cavillos cavillos. For instance, the mora says, in the midst of, of like the ashkah, sotah, if you have a sotah in the nikas, one cannot be masque, stay sotah for the sotah. One should do one separately, and the other separately, one should not try to kill two burpies of one stone. It has to be separated, each one, each mister has to achieve its independent significance. Therefore, if your sotahim says, one should not make both a burpies of dhamma, and an alahilah's mora, are the same piece of mora. So what do you do? You make a burpies of dhamma on the kapas, half hour before, 45 minutes an hour before you make a burpies of dhamma, on the mora, we did tension. When you make a burpies of dhamma, to cover the mora as well. That's the sheet of variouses salam. Similarly, he says, that one will eat the masque. One shouldn't make the mozi and alahilah's masque on one piece of masque, and therefore, one makes the mozi on one masque, and the alahilah's mora on a separate piece of masque. And therefore, the middle that we eat, two days in. Obviously, when we make a similar suggestion of eating two days in the mora, because mora obviously did hurt, and when does that want to eat two days in the mora. The problem with the built up of elm is that there is no mitzvos cavillos cavillos in this case. There are no two mitzvos, there are only one mitzvah. There is only the mitzvah of akhiras mora. The burpies of dhamma that one makes is not a mitzvah, but simply in order to enable us to allow us to eat the mora, we have to make the burpies of dhamma. And then we do only one mitzvah. What, what mitzvah do we do? Akhiras mora. There are no two mitzvos over here. It's us who land us in all our world, and therefore, we're not able to be the kind of mitzvah of akhiras mora without first making a burpies of dhamma. So we make a burpies of dhamma, and then we make the burpies of mitzvah of akhiras mora, and then we do only one mitzvah. What we do? We do eat in a mora. This thing should be true by moti masa. We're doing only one mitzvah. The mitzvah we're doing akhiras mora. In order to eat the mitzvah, we also have to make them. Otherwise, asfir lola, asfir lola, asfir lola, asfir lola, asfir lola, asfir lola, asfir lola, asfir lola, asfir lola, asfir lola, asfir lola, asfir lola, asfir lola, asfir lola, asfir lola, asfir lola, asfir lola, asfir lola, asfir lola, asfir lola, asfir lola, asfir lola, asfir lola, asfir lola, asfir lola, asfir lola, asfir lola, asfir lola, asfir lola. Where are the two mitzvos over here? There's only one mitzvah. Torsos, in that lamentation of days, bring the opinion of kaviyot kaviyot, which we've attributed to kaviyot or tovella. And then it continues, when nearly they'll have it, brakah shall name it, the end of the crime, kaviyot kaviyot. Since, where the brakah is built upon an end, it's not kaviyot kaviyot. There's only one mitzvah that one does here, the other brakah is the built upon an end, which simply enables us to do that one mitzvah. The question, how are we supposed to interpret the shitha of revealt of tovella? Based on the way that we try to develop the concept of bhekotanenen, I think the, the explanations obvious. What we've suggested is that the brakah of dhekotanenenen is how, on the thing that we're eating itself. And that thing that we're eating, that particle food, it takes the status of the process of brakah. And therefore, the act of eating itself has been elevated into an act of worship. There's a cue, a cue in eating from the tushasabraka, because it's not simply a mundane act of eating, but it's eating of pushasabraka as an act of worship as an act of abortion. If so, when I make a bhirti adhama on moral, and then I make an akhyasmata on the same moral, the eating itself has two different cumin. First of all, it has a cue of eating maraar, because eating maraar and la rasader is a mitza. It has a cue of the mitza vakhira tomorrow. But secondly, it also has the second cue of eating the pushasabraka. The cue, the acal, what if I send, which in the pushabraka entails? The eating itself has two different cumin, and therefore, that's the problem of ain't also mitza vedra vedra vedra vedra. The same is true. When one is discussing mochi maraar. First of all, if one made a bhirta mochi, and the akhyasmata is the kind mitza of akhyasmata, there's a mitza maraar, said it to eat, a kuzaiit of maraar. Secondly, he is also eating the pushasabraka. The pusha, which the brahaka of akhomotee, like in the Anis, was cow apart. And therefore, the eating is not only the mitza of akhyasmata. It's also the general mitza of eating the pushasabraka, which is an act, la rasader. And by eating the same pushas, the same piece of maraar, which one made a mochi on. And one made akhyasmataararar. One is fulfilling two separate cumin, and therefore, the problem of ain't also mitza vedra vedra. Based on this idea, which was developed, there's another din, which might be understood a bit better from this light. 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So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. So, ehrcetral. I think that's the reason why there was a fast. Not an obligatory fast. But nonetheless, the day itself has the aspect of a fast day. Considering tomorrow, a real fast, ehrcetral. And many people ask about who exactly is required the fast. So, just to put it in short, the halacha, as we understand it, is that the three so much. The three fasts other than tishabhas. Siva sabatamus samgidalia. And as sabatayvat have a greater degree of leniency than tishabhas. The most obvious and most important difference is that, you know, fast, twenty-five hours. Fast begins from the beginning of daytime. At the beginning of dawn. I'm going to have to talk some of these before sunrise. If one intends to eat before that time. If one tends to eat before that time. One can eat. One can eat. But the second leniency is that if someone is suffering, and there is a potential medical problem. Not even the kind which we would normally do with tishabhas or young people. So, you start fasting right away. People who are sick. In any sort of sickness. Don't fast, aren't these fast. In recent years, I know many proscam have ruled categorically. For instance, that the women who are pregnant towards the latter part of the pregnancy and there is some potential degree that fasting could bring on their neighbor. Many parts can tell them not to fast at all. Some proscam have not ruled that way. But the gentleman I just to begin to fast, there's a degree of discomfort that's beyond that, which we associate with a healthy person fasting, especially if there's some pre-existing problem, some medical problem, which could all possibly be complicated by fasting. So, Baba Khashas says that a person is not need to fast in his day and certainly even think twice about it. And this is not tishabhas, it's showing a young people. And he doesn't fast in his day. A healthy person is a regular fast. What is the meaning of a fast? It's important to remember that a fast, especially one like I said at a date, it's not a day of mourning, it's a day of chuva. The whole meaning of fasting is to do chuva on this day. It's a day of self-interspection, reflection. Without chuva, the fast itself is meaningless. Not eating is merely a background to taking the time out to reflect on ourselves and to better our ways to do chuva. In fact, I said after that the year, because chuva is not only once a young young people, but something which one must do at a rate of time. She says, "I'm called to. She's Arabic, so gush it's young. Tomorrow, she'll, on Tuesday, will be given by myself. It'll be the second seer in the series on Jewish philosophy in the Middle Ages. And until then, called to the kimitziyon, Pitz et alah, udvah hasam y al shalayim. [BLANK_AUDIO]