Continuing the Sha'i Tshuva, we are up to, we're in Sha'i Tshuva and we're out to the letter, Lamad Vovz, number 36. Ha'ika, ahad asar, Khipus T'uachav, the 11th foundational element of Tshuva is Khipus T'uachav is examining one's ways. K'in shunayma, adhisevan, echa, peyagimur, nach busad duachinim lachayu bina shuva adashem, let's search out and examine our ways and return to Hashem. The Yathikin, la shlesha droyim, he should do this for three different reasons. Ha'ika, ahad laman yisqar, kola droyim, shcha'ata aleim, yisvada, kola. And the first is to remember all the things which he sinned through and to confess them. K'i avidu imi ikrei kapar, because as we've discussed in the past, confession is one of the foundational aspects of atonement. Sha'asheni, the second is laman yeda, kamal le'i abbeno, yisvachato, yisvafli, kona. He should know how much he sinned in order that he should subdue and have submission with Rosh Hashem. La shleshi, and the third is, k'i aaf or pi, shu'u makabla la vla azei k'och, even though he's accepted to forsake any all sins. Sarchi yeda, droyim, shcha'ata aleim, he still needs to know what he did wrong in the past, k'idei la szeis b'hem, g'dayrim, that he can make fences around the sins to protect himself from coming to those sins again. O lishamim ma'idu la shoyi, and know to be particularly careful with himself b'hem, m'ima'el v'yeitsa, from the trap of the eul'inclination, k'inna shi alula b'hem, because as he's done sins in the past for this thing, so he is prone, his soul is prone to, he has an attraction towards the sins. Ache sh'inakalu b'ina v'shalad yitsa b'hem, since he had, since they become light in his eyes because he's sinned with them in the past, and his yeitsa controlled them in them. B'ina inaf shoyi alula, and the Holy Soul is sick, mi'ama'asimahim, from these actions he did. Al-chayli l'a v'i, and a sick person, when he begins to heal, sakhli zohe, ma'a b'in yonim, p'ula yachziru l'chal'yai, he has to be careful from many different things that can bring him back and relapse in his sickness.

Okay, continuing in the show each other, we are in show each other and we're on up to the letter Lamadzain, which is number 37. Haika Hashneim Masa, the 12th foundational principle of Chva. It's a sorgh shiachkorn b'yayda b'yakir, a person needs to examine, to know, to recognize goyidel ha'inesh b'chol echa m'avon naisov, the great punishment for each and every one of the sins. B'yayd m'ahem yashmau koth, he needs to know which of those sins he did incur lashes. B'yayd yashchaiyov y'qrisis and which ones incur thrisis. B'yayd yashchaiyov y'm'isis b'isis and which ones incur the death penalty. Lamadzain yayda goyidel ha'von naisov b'hisvah d'hrisis, so that when he comes now to confess, he needs to know the severity of what he's confessing. B'yayd m'ahem b'yayd b'yayd and he should be bitter with his, he says in parentheses, alashe hichis tamuim. He needs to know how terrible it's been, how bitter, that's what he did. Olaman yoisi f'lii kona, and in order to continue to subject himself, olaman yifrad m'avon naisov, and also in order to be able to be afraid from his sins. Y'avey yoisi ha'amuis, because the severe sins, chuvah teile kapa'asam, person repenting is capable in the meanwhile of suspending his atonement. It doesn't quite do it, it just kind of stops him being punished in the meanwhile. The surimimah came and then physical afflictions will come then and clean him out afterwards. So depending on the severity of his sins, then chuvah helps, but it doesn't really do the job completely and he also has physical affliction. And it also says in Yumiya, re'i dal keikh bagai di'i mere assis. That Yumiya telling the people you should see that your way, bagai, sounds like in the valley, in the depths, know what you've done and then you'll be more capable of doing chuvah. And if you want to know, therefore again, he just told us important to know the various sins a person did, how bad they were and the punishments incurred. He says this principle is going to be explained in the famous third chavah where he actually goes through the different areas and the severity and punishments of the incur.

Okay, we're on page test of us and we are in Simon tough men base if both page test of Simon tough men base safe both The famous hummer Nogu lega where hacka solemn back his eyes she nog out by him home. It's the minute is people who are not egg to Scrape the walls and the chairs that hummus touched There's a mom on my she's Michael. They have what to rely on With me as a hummets, but say Jenny. Oh, la la ha take that love is there is hummets in a quack. You're not able to kind of cut out Dig out. Yeah, too. I love my art. Tate. You should just put you should just smear a bit of mud or plaster on top of it And that will suffice Okay, so the mission was the conch of this It's idea of scraping the walls So yes, I'm on my you smoke. I have what what to rely on what do you mean? He they have what to rely on enough to have what to rely on to be a man to be a man I have to do what's wrong to be a Michael. So what does he mean? What's the line? I'm out there in little little I got a minute. You shouldn't make a mockery of this custom No, I'm a human extrude for hummets. They were to say it's a ridiculous custom and it's excessive Ella yes, let's say Samach money. You show me there is a Type of basic cement in from the time would you show me the shum the is a shum I talk base a but say I have a fire that it says over there for person for some reason Smith Doe on on his wall Then he has to remove that dough So if a person has touched somehow the walls of his house with with dough somehow It's got kind of stuck on there, then he would be required to clean off the walls It's just kind of test the atti a lot of if it if there's Homets in a crack that you can't get to then you should smear mud or Plaster something over that crack The money I feel you should be mocking her who because I see it be a so that would even work if there was more than a Kizayis and it was like a very large crack You just couldn't get out even if there's more than a kizayis of of hummets there It would work to smear on top could look I'm on sit test as we'll see in the seminar bit later on and sit test I'm chomp Okay, so if Zion But take she was sitting carry now was in my comments and cracks So if there is is a dough in the cracks of a kneading ball It means because I've been welcome a hard part of I if there's as much as a kizayis in one place In the kneading ball. He would have to remove it destroy it We love and if there isn't it may also like a big boy shiver However, I'll a stain by neck if if the dough was put there to kind of hold together broken parts of the kneading ball Or it was to plug up a hole Then we say bottom in your toy Because it's there to serve a purpose it can become like part of the cleat It's bottle in the because it's small amount to the amount of travel via, but if not Again, here's the case when there is not a kizayis in one place So if you're just if it's being used to strengthen the cleat, then it's bottle. If not, then you have to remove it So if cotton llamad and mr. Bua the right column in my eyes for fully if the kizayis In a crack of a kneading ball in one place, but it's a lemur after brother We've got a leak is your also like I think we should be however, even though certainly you And kind of intent intentionally nullify it when you're using it just to hold together broken pieces of the of the kneading ball I feel like he came to hosh of my bottle, but since it's a significant amount. It's not bottle And you'd have to remove it destroy it So it's cotton llamad alaf also like a big boy And here's the case if it's less than a kizayis bit there to strengthen the cleat Then we say Oh, it's time. Oh, they need to look Ben in higher. That was really a way But I don't know if it's also makes no difference here whether it was on the bottom part of the of the ball Or further up on towards the lip the din is all the same It's a cotton. I'm a base bottle, but me with a So we say that Again, if there's not a kizayis But it's putting it there to strengthen the cleat whichever way it was fill up the hole or ever then it's bottle But me with a high nose. I mean up. I'll go up on the left column now I forgot the Ike pal guy they say they say to her But she took a even if they might be a partial like part Because they say my mounts throughout the entire area of the needing ball came in a mock-up I believe but not because they're not all in one place since you never cuz ice in one one particular part of the needing ball But okay, I'm a toilet Gabby a cleat then we say that each of those small amounts of dough our bottle in the Around the cleat. It's all in one place You got a whole large amount of dough that you have to plug up a hole in the needing ball then that will be different She's gone. I'm a give all them love. I live I So he said if the if it's not there to strengthen the cleat fill up the hole Whatever without the cracks and hold it and pull it together then you have to destroy it Madasca because she is Ben Haco cause ice only if seen in its entirety all of the dough Or it's in a needing ball is the cause ice There are the cleat myself way then we say that the cleat Since all of the same cleat the cleat combines them to be considered because I think there's lots of small amounts in different places But it makes up a full cause ice That's the case. I focus you learn this show been a cool cause ice But if what's left in all the crack with less than a cause ice in such a bar way I feel it in also like a big you wouldn't have to destroy it even if it's not there to strengthen the cleat Could a muckers if you don't have as we'll see later on in your dollars Okay, then the ms. Yes, my click is been a place. I'm there. However, there really is actually a much like us about this to doubt how the place came to feel pocky some because I certainly be your that Many place can hold that even if they in Sakha call all together as lesson because I if you still need to to destroy it But that's because you're a lucky like sauce, but only if that dough is in a little bit edible I wouldn't hire Matunaf sauce We'll talk about that, but if it's a bit dirty and therefore makes it kind of inedible and it's less than a cause ice In such a bike look a lot more or agree all of the place can agree that you would not need to destroy it Okay, so if chess says the show or Shnei had say they seem to name a kind of voice Let's say you have two half they seem of dough in this kneeling wall in two different places The hood shall but take brain in but there's a kind of thread of string a connection of dough between the two places The two between the two half they seem William Cole she either you not a lot put it all in my car right if it's strong enough that basically that if you Would take that if you pull the thread the dough would come with it Then you have to destroy it We have nothing to suck a lot if not you don't need to because they're not they don't unify These two hops When is this about a river? That's when we're in you're talking about in the kneeling wall It's our case tone now the kneeling wall I will be biased But if you have two half they seem in the same house and they're connected by a thin piece of dough I far piece you in you not a lot in the time in my even if by taking the thread they don't come out with it Chai Levaya you still need to destroy the home it's because you have now The place your palm in the cup it's a some but sometimes you gather the two halves into one in the same house Then even though they're not the same cleavage in the same house And the mistletoe is not strong enough to that you could pull out the one half whatever and to connect them But still sometimes you gather them together Hi, I had see that yes, but I had to decide to value What if you've got half the cause eyes of this common though in your house and half a cause eyes in the upper floor Cut the guys by if I had to decide back to the door half a size in the house another half in the outdoor P

I'm on page 30 and we are in Simon Tothman base if Tess page 30 Simon Tothman base if Tess Chomachinis Apeish Codems manisui Viniso mechilis keled. If there was Chomach that rotted became spoiled before these man of the Issa and It reached a point where it could not even be eaten by a dog Oishis so Apeish or it was burnt Codems manisui Vinechoach and it got charred and chain a royal occur so roasted whatever so burnt that it's no longer edible by a dog Oishi yechadile ishiva vatachoi sabutit or you designated it for sitting on and you pressed Pressed Mado whatever plaster into it turn into a chair basically mutha lekaimoi pepesach that Chomach in that type of state you'll have to keep it because it's no longer considered to be halachic Lee Chomach Okay, so you've gotten a lamb at Tess and Mishnabua Codems manisui Viniso if before there's one of the Issa came it really rotted and became inelible even by a dog What's the lima? She needs so much it's kind of crazy money so it means it reached that point That's totally inelible even for dogs before these man of Issa came before it was the fifth hour Sixth hour the sixth hour of Pesach The incredible in Pesach on this calcare back in case other because it's what happened was that before Pesach It was spoiled enough that humans wouldn't eat it So we take a Pesach in the calcare we use that chain a royal occur But then it got even more rotted into even a dog wouldn't eat again before Pesach It was just inelible to people but dogs would eat it and then during Pesach He got so even further rotten until even a dog wouldn't eat it then Hi, I have a lie in that case He would have needed to destroy it getting to the shashi gears manachie of a bio Hi, Roy, a dine like he does fairs into the time that crucial time when the man of Issa kicks in which is the 6th Hour of Pesach it was still edible by a dog So therefore even if later becomes inelible during Pesach We don't learn his idea a few times in the past He would still need to destroy it and that crucial time is it something which is edible by a dog if yes, then well I haven't later you'd have to destroy it and if not It's already inedible to the degree where even a dog wouldn't eat it then you don't have to destroy So if Carl and men co-edems money before this money is a la book a lot as money They never commit so I just had to serve lay legami again This excludes the case of of when after this man it became so rotten But it's too late at that point and therefore the if it doesn't go away until he actually burns it completely you have to destroy it So if Con man Alif or she actually shiva or the other case was that he set it aside to be some type of a chair or cushion or whatever So I like gush of it shall come he's got this thick Lamp of comets being easy kasha then pass whether we're talking about thick dough or talking about bread But you could at least you've a curtain better and designated to be a chair before Pesach after a dietel silky mitur so you have it look like there and even though it's true that His intention has now taken it and excluded it from the category of being food and He was a lot of it for that purpose I feel a hockey cause much a little bit late my honey bit too late But as I said I want to say he not only designated he also actually did something a physical change to it he has made it with mud and And The top but it will do them a honey cause much a little issue it needs two things He has to designate it to be a chair and he has to put the plaster on all the mud But just in one way or the other just putting the mud on it But without definitely the chair or just check make it definitely the chair without putting the mud on is not sufficient That's what he's trying to bring out So cotton men base the talk with the pit so he designated as a chair and he's made Mad plaster on it with them honey. I feel like this cell and how much my healer And this actually works even if until this point the or even through his actions. He didn't make it in edible Doesn't obviously if it's totally another way that's that was the case before but even if it's not it wasn't Inedible when he did this he just designated it to be to be a chair and he put this mud all over it It still works to turn into a chair. It's no longer comments. We name a lotion on my habit Masha I Skip sorry I skipped the line that time The reason being Mishon the bitler a little bit there Mishon Michael because by doing this these two things he have now negated it Nullified it as food We name a lot of my habit masher the circle of two or so McCall sat from the world in the show I don't know it sounds like when he would say that I say but it he's actually going to kind of like smear all the way around with This mud every direction Yeah Okay, I mean Okay, yeah, I've already more he serve a type of punnette with it But the wording the gamma is not that way the more the wording is and its surface was smeared with mud I give a top layer at the top of just the top of it. We will aim at them if I shpunnette I know plenty a coif s so or Nicole sad just He's just trying to take the word of punnette and not as the top layer But rather in every direction on all sides the face of it from Michael sad He's put this mirror. He's made on top of this on top of the surface That's how the children are clearly understood the mark. They've gotten them give more muttela kind of a Pesach So we said in all these cases You're allowed to keep it over Pesach Now what about eating we haven't discussed yet, but But I didn't the muttela not you can get you're allowed to keep it You have to get benefit from it of a Bakhila But as for eating one of these things to go and eat your chair whatever going to this thing you turn into a chair or whatever might be Or you burnt the comments to a degree where it got charred all the way around but it's still and it's not a little by dog But a person decides he wants to go and eat it anyway, you know Offer me to a bone on at a ha ha Pesach. He would not be able to eat it during Pesach midrub on After that sounds like you can and the offer God the Achilles chain over here. He the hardness of the cold even though Of course this is eating is not really a halakhic eating because he's already turned it into non comments Non food by in the in the various cases in the show on our me come on claim came into wait So they call us at our archery since he decides he wants to eat it So that eat that intention to eat it ascribes it significant as food even though really isn't technically food But his personal his approach to it is that he viewing us food because he wants to eat it Therefore we give it the significance of food and therefore it midrub on on he's not allowed to eat it But that's good with that archery But specifically in this case when he has ascribed it importance by deciding to eat it I've done not from the male a comment there should miss on the killer's killer say come on or what happened this So this particular comment is which is really inedible to a dog or burn or whatever. It fell into other comets I feel a rock probably a little echo is a mackerel Even if it was only in the majority So you're not allowed to eat right you know you a little echo if you can't prohibit eating that food I come it's a hooker off of almas again You've got this charred remnants of comets, which is basically inedible even to a dog and some of those charred pieces fell into a pot of food So you can't prohibit that food because this comment is not really comments. It's really technically just dirt And the al-Mudi and this thing called al-Mudi, which is what choice in me shumman dog him in lechem color you could have a Pesach you you make it from the fat fish fat with Roasted bread like toast before Pesach So now if you do a little shall I come higher color cook a chain of oil, okay? You know that the bread was so burnt that it reached a degree where the bread itself was inedible to a dog and then

Okay, continuing the Sharia Chiva, we're in Sharia Shrine and we are up to the letter Lamadres, number 38. Ha'ika a Shresha Osa, the 13 foundational principle of Chiva. Li'isa a Veyroith ha'kaloith ha'moith be'enav la'arbor ponim, that the lighter a Veyroith should be stringent in your eyes in four ways. I think it says Abba, a Shresha Abba on your mind. It's a gesture change from Shresha to Abba. Ha'echad, number one, ki'enlai la'abbit la'katna sa Veyro. You shouldn't look at the small, smallness of the sin. Don't view it that way. Abba ya'abbit a g'doith mi shiazea la'a, look at the being that commanded you not to do it. It might be, so to speak, it's a small infraction, but if it's coming from, which it is, Akkodesh Borchu, who is so great, that should be your approach. That Hashem told me to do it, not this is a little infraction, but it was Hashem who's behind the warning not to do it. Ha'echad, the second aspect. Ki'a ya' Mirror Bahvera sa Kaloith. The ya' Ha'ah seems to have a lot of control and power over smaller Veyros. But, walaitee, uncleas, sebo la'a smid bah'em. Maybe that'll be a reason why he's going to constantly be working on you, to do these smaller Veyros. You're going to be doing them a lot. So, even though you might say it's a small infraction, if you add up because the eggs are strong in there, it's going to get you to do this over here many, many times, then that ends up becoming silly, even though it's a relatively small over here if you just isolate it, but because there's going to be repetition and frequency, that gives it much more severity. Moshro al-Zeh mi-chut jal-meshi, and we can make a parable to a thread of silk, which is a very weak thread by itself, or fiber, because when you have it multiple times, the fibers into threads and threads, it becomes very, very thick and very strong. Famous, Moshro, right? Okay, ash-li-shi, the third angle on light avayras should be. Ki bahas mad-asai al-avayra, nasas lik-i-heto, and the person frequently does an avayra, it becomes to him as if it's permitted, as we discussed in the past. Bi-frik u-la me-alav, and he'll throw off the yoke of this avayra from him, he won't view it as an avayra anymore, but li-shtam me-me, he won't be careful from it anymore. Bi-kha-shev-in-po-ke-ol-um-umalav dav-e-echad, and therefore, because he's throwing off the yoke, because if he doesn't, he's not obligated in this mitzvah, he's reached the category of those who are throwing off the yoke of ta'irah, and people who are mumalav dav-e-echad, that they've got a certain, that their approach to asen avayra is, there's nothing wrong with it, and I do it without any interest or any attempt to try to prevent myself from doing it. Mumalav dav-e-echad. D'ar-vay-the third, sorry, the fourth approach is, ki-in-nitschchchhaya-yay-m-ay-ye-tse-be-de-vah-gothan, if the yeh-tah-ah overpowered him, victorious against him in one small thing today, y'na-tchchchhe-yum-mach-e-be-de-vah-gothan, he'll then take bigger steps the next day, and he'll get you on a bigger avayra. M'wesh-y'a-mab-e-sen-de-chwin-le-vah-gotha-chazal-sei, M'shab-e-keil-in-bach-e-mah-sai, a person, anyone who breaks utensils in his anger, you should review him already now as if he is worshiping idols. That this is the way the eight-sah-ah-yum-m-ay-m-a-li-ha-sei-kach, today he'll tell you to do this, x-e-mach-e-e-m-a-li-ha-vay-de-vah-gothan, by the next day, already, gradually, he's getting more and more severe until he'll get you to be over-de-vah-gotha. So even though now you might say that breaking a cleave, there's nothing really wrong with it, okay, a bit of a baltashchis and a bit of showing his anger, but a bit of showing his anger will develop very quickly into a much more severe sense of the actual over-de-vah-gotha, so we've reviewed him already now as if he's on the dech-de-vah-gotha, the way a person is, the direction he's going defines really what he is. I'll just tell you a quick vote, and this idea, a bit of a chasisha vote, is that we just finish with, like, Yom Kippur, and why do we find that in Mahav and Chachwith, et cetera, when we say, when we say shma, we say bach-sheim out loud, right, but when you get, when you get to Mahav and Mahav Yom Kippur, which is like, you're on the highest level now because you've reached the highest level of being like an angel, we don't say it bach-sheim out loud anymore. So the answer they give is that because at the beginning of, in the beginning of Yom Kippur, even though you're stuffed and you're full, and you're like, how much of an angel are you right now? But your direction is, I'm going into Yom Kippur now, I'm purifying myself, I'm doing it this way, but by the end of Yom Kippur, what are you thinking about when you get to Mahav? In 20 minutes, you're going to be eating a meal. So it's about the person's direction, about his thoughts and the direction that he's going. So at the beginning of Yom Kippur, he's more of an angel than at the end of Yom Kippur when he's on his way out and going towards the physical world again. Okay, ad-ka.

Okay, continuing in the Shire of Chivalry and Chauhishon, and we are in the middle of the letter Lama Dres, and in mine is the new paga of Venema. Not in all prints, but in my print it says Venema. And it quotes now, Pasek in this week's Pasha, Pasha's Bratius, Per Gdallad, Hallei Imtaitiv says, if you do the right thing, it will uplift you. I think it's a kind of technical translation. I don't know where that quotes from, I don't see it over there. So Perush, Lama Naflu Panecha, why are you so down-trodden depressed? Hallei Imtaitiv says, if you do the right thing, then you will raise up your actions and you will be able to return to me, Hashem says to Kayin. Pasek Perush, Tisa Panecha. What does Pasek mean? Up-lift which means to raise up your face. That you raise up your, the Pasek says in Eos, you'll lift up your face from blemish. But there's just also a lot of sliha, some can explain. You can explain this word face as a lot of forgiveness. If you improve, if you do the right thing, then Hashem will forgive you. We are not Taitiv, but if you don't improve your ways, La Pesach Chata Zwayvets, sin crouches at the entrance, ready to pounce on you as you come out of your house If you do not repent from that way that you sinned, not only will the sin that you did be overnight with you in your hands, because the Pesach is crouching at the entrance to bring you to sin wherever you go. If you sinned already, then he's already been victorious against you and he's managed to get you to sin, then he will be able to continue to do that in the future. He will push you, and he will put traps out for you, because you've already been entrapped by the Eitzorah and you haven't repented. We learned this idea right at the beginning. He says if you leave the sin without doing too much for it, then that really gives it more clarity to the Eitzorah. He's saying if you did not improve your ways after your sin, then do whichever of what you did. Then the Eitzorah has already got a leg in the door, so to speak, and can bring you to further sin and then trap you. Velecha tchukasoi, and his desire is towards you. La Adi Chacha, which means to lead you astray. We are able to have a place and he is ready to pounce and he's ensnaring you at all times. And you will rule over him. It means, if you wish, you are able to overpower him. If you have that desire, you'll be able to do it with Hashem's help. That's it for today. I will be able to tell you a little bit about the Eitzorah. You're going to be punished for this sin. Since I gave you the ability to overcome the Eitzorah, as I just explained, and you did not use those techniques and make an effort to try to defeat the Eitzorah, then you will be punished for that sin. All of this is contained in the Possek, that Kozbochal said to Kain, in this week's parasha, in Bratius Dalid, Possek Zain. Ad kan.

We're taking the shower each other, we're in Shahr-i-Shirin and we're up to the letter Lammad-Tess, number 39. The Amr Shreimei al-Rashan, Shreimei-Lech said, wrote in Mishli, the following, Boz le-davar yechavel lei, one who despises something will be injured by it. The U.A. mitzvah, who used to learn the person who fears, in fulfilling a mitzvah, he will be rewarded. What's he talking about? What was Shreimei-Lech speaking about? Al-Habaz le-Averus ha-Kalais. He despises, means he views lightly the lighter Averus. He doesn't take them seriously. Ki yechavel lei min-Aponim ashez ocharnu. It's going to destroy him or injure him in the way that we described. We've mentioned it before. The person doesn't Averian, doesn't do chuvah, then that will encourage it. It's hard to be strong against him and other details we spoke about yesterday. So that's what we're referring to over here. The U.A. mitzvah, who used to learn the person who fears Averus, but a person who fears a mitzvah, which means he fears negating a mitzvah, just as he fears from doing a severe Averus. He's going to be rewarded. He's going to expect in the future great rewards for acting in this way. The person needs to be careful with a lighter mitzvah, just as he is, with a more severe mitzvah. It's not our job now to define what's right here, but okay. I also say there in Parc Dalit, mitzvah, Averus, Avera, one mitzvah leads to the next, one Avera leads to the next, chesshah, mitzvah, Avera, the reward for mitzvah to get another mitzvah to do. The reward or the payment for an Avera is that you'll get another Avera. It all fits into our principles we were learning yesterday about a person who should have done chuvah for an Avera and he doesn't do it. And we'll do Mem as well today. Haikahabahasa, the fourteenth foundational principle of chuvah. Which we might have discussed in the past, but it's confession for his sins. As the prophet says in Bayekra, and he will confess for that which he did. He should not only mention his own sins, he should even mention the sins of his fathers, his forefathers. If a person continues on the path of his fathers, he will be punished for the ways of his fathers. If he forsakes the way of his father, his father was a bad guy, and he turns his back on the derech and the lifestyle of his father, then he will not be punished for his father's ways. But if he continues on that derech of wishes, then he will also be punished for the ways that his father did. And that's why he has to do vidri for his father's ways as well. B'chein ko, or forefathers. B'chein ko-sirv and it also says, b'hiz v'addu esa voinam b'esa voinav voisam, and it's almost explicit there, says in Bayekra chavavav, and they will confess their sins and the sins of their fathers. If a person continues on the derech of his father, ben atayu ben lamutiv, he's going to be either, he's chosen, if he doesn't, whatever, if he's chosen to take on the same lifestyle as his father, he'll be, he'll, he's continuing on that path. He will be punished either for the ways of his father or he'll actually be rewarded for continuing on the good path of his father. That's good.

One page you design and we are in seven tough memory more see if base This base runs all the way through today's armored and almost all of some days on wood So we'll probably have to stop in the middle somewhere and work out to do next week But okay, so a page you design seven tough memory more see if base you saw show you be other Hamid say she is so I hear but because I'm if one Jew had in his hands the homage of a different Jew Which was deposited for safekeeping with him Yeah, go in on a chair commission. He should hold it with hold it. You know hold on to it until the fifth hour Which is the last crucial hour when anything can be done We am like Bob our love and if the owner doesn't come in time him career. No lady who did she quickly sell it to a Gentile They might mokhoi if he didn't On to base 34 then Even if he's not actually responsible for that comments in terms of something happens to it, but He will be obligated to destroy the comments if he doesn't manage to sell it in time Okay, that was a Back now to on page your designs. They've gotten you'd they're going to add sure Hamish's he should hold on to it Again, this case of it was deposited as a for safekeeping with this Jew from another Jew He should hold on to it until Shah Hamish is what's the name of it he lost at the beginning of the fifth hour Well, he'm currently couldn't make him don't sell it before that She may have a ball of each other because maybe they're gonna all come and take it I don't know what he's gonna do with it But may he's gonna come and take it and if you sell it he won't be able to do that So and you're responsible for it. So, okay You wait until the beginning of the fifth hour and if the owner doesn't come sell it to an Aino What I come you'd all of him currently I come the heavily commissure of a debt because By doing so, he's like returning lost article. Why the heart can't he ask about no if he doesn't do something now Then that's how much will become awesome. No, and he's basically Worth nothing from what from that point onwards So if you don't sell it now, it's value will end up at zero and he's just lost the guys object And the only way to save anything for the owner is to sell the comments Me in this topic should be sure how much it's essential to him sir coin and client if he's concerned He is doubtful that maybe he won't find anyone in that last crucial hour to buy it Mutual a mocha make it and he's even allowed to set up before that point came there. I'm a co-chaim Do we bring a rom? I'm be a locker the you are going to seem to go this way Again, if you if you think you can sell it in the fifth hour So wait till then if you think you can't set in the fifth hour If you are there wouldn't be anyone to buy it at that point then said you couldn't even sell it before that I'd cost the money on the show in him and they are they also write to eat my girl and others the mock-up she Oh, hello, mocha. I'll come by actually I come after Pesach. I'm in a good place. How much you know No, I'll sell a mocha and make her a haluta if That in a situation when it's possible to sell it to a guy who will then return it to you hit to him After Pesach, which is what we do when we saw comets. He's not allowed to sell it as a complete sale He must sell it With plans to get it back after now that's done as a different child We'll get to that later on how to make him a hero where it's completely belonging to the boy But you're gonna get it back afterwards And there are conditions to do that that if he's able to do that and to then get it back after after Pesach, which Of course, he really should be doing because he doesn't really own it He's looking after it then he's not allowed to sell it as a complete sale to a guy You base child of our way If he's not able to sell it then he has to get rid of it Before the end of this month What happens if the person was could have sold it He was just lazy and didn't get around to it. Whatever. He had nothing else to do You know, he was just he had he was able to do it But he just was leaving and he didn't sell it and now that he didn't sell it He has to destroy it. So now is he responsible for what he has just destroyed This person is just a show me him. He's just a unpaid watchman of his alachic status. He's just looking after it for free since He didn't sell it when he could have he would have to reimburse the person that gave it to him the value of the comics Why even though the show me him why the sheer who because this is negligence The habre lemak. Why could him as well? I thought he should have sold it before there's one is a kicked in and he chose not to he was just lazy And that's called sheer that's called negligence and when a show me him an unpaid watchman is negligent He needs to pay for his for the thing that was lost as a result of his negligence That's the only payment you can have to do right all other payments if it's stolen if it's lost to that He doesn't need to pay but a persia. If he's negligent, he does need to pay and here was it was negligence The quick yeah, that was according to the man I've on The quick yeah, because my colleague was there been a motion in a motion miss or where as the quick yeah I was not so strict He differentiates between whether the person this jew look who was looking after this I this comment was a unpaid watchman or a paid Watchman meaning that if he's an unpaid watchman, he would not need to pay You know if he didn't sell it when he could have and if you're the paid watchman, then he would have to But whatever I'm asking however most I'm going to agree There's actually the other way the bench in the channel a bench in the soccer potter whether he's an unpaid watchman Or whether he was a paid watchman He does not need to reimburse the the owner if he didn't sell it when he could have and he ended up Having to destroy it develop in a class because because this Situation is not included in his requirements of watching the item She'll like keep a lot of it at least more if I hate it. She will just ball of jacuzzi, right? No, it be shameless. He only agreed as a as a shy meh as a guard to Accept the item look after when it's in his possession and then give it back in its complete form When he when the guy wants it back I would like to be able to love them. Oh, but the deal was not that he needs to sell it if necessary. That was not part of the deal Shall we add rubber? Me here is a machine which is out of our country by selling it He's actually taking it out of the possession of the of the owner the ownership of the owner The inside of my tail and it's a missus. I show us a leader The only reason he has to sell it before Pesach is in order to be to do the mitzvah Show us a leader of preventing this comments from becoming worthless if he doesn't sell it Well, I'm actually much of a challenge me to animation a leader But we don't ever find that someone who should have done the mitzvah show us a leader and didn't would need to pay That is the approach of most of what him Yeah, I saw the leader we find that's exactly the demand shows a leader if you if you find a cow No, well, if you find a kid if you find an animal that doesn't really produce much. You can't work the land Then there's a certain amount of you have to feed it right, but then you sell it. Why wouldn't I show us a video? Otherwise, it's gonna end up being worth nothing. Yes, I might be here me you Won the last couple of words in our lines of your design me you in a homemade human wish can it slow There's a different halakhic or legal status if it's not a picot on but rather a mash coin if mush can it slow meaning that The this Jew lent money to the other Jew and the other Jew gave him the homemade as a mash coin as a security is on the on the loan So now this Jews holding into someone else's mash coin Because he's owed money by him Well, I've a shark amishis and the fifth hour path will a macho and he didn't sell it when he could

Okay, continuing in the Shai Tzuva, we're in Shai Wichain and we're up to the letter Mem Alif. The 15th principle of Tzuva is Hatvila, prayer, if that's a good word. Yis palel el Hashem, a person who wants to do Tzuva should dabant Hashem b'hivak e'ishvach mem lechap'e eskol avon nesov. And he should ask for mercy that Hashem should atone for all of his sins. As it says in Hushaya, Take with you words. We'll see what we're going to explain in each phrase. There's a lot of words there, but he's going to break it up now, so we're going to do it as he does it. So in some gifts, these words are taken out. What's that referring to? That's a reference to confession for sinning. Now the first phrase of that Pothic, Khruy-e-mach-en-Draim, is referring to a person confessing for his sins. Imu elav, and then it's a vishu al Hashem, and then after it's a vishu al Hashem, and then it says, Imu elav, say to him, What's that talking about? They're ineligible, that's a reference to Davani. Why that? Because upayrush, What's that referring to? Take the good means the good deeds that we've done. What's that referring to? Because Imu elav, we say in the Khruy-e-mach-en-Draim, that an avayr extinguishes a mitzvah. And at the time when a person does a mitzvah, his sins are atoned. And then if his sins are atoned, so then that which extinguishes the mitzvah has now disappeared. And therefore, with this ayrush, the mitzvah, the merit of that mitzvah is now going to be awakened. The light of that mitzvah will now shine even though before the guy did the mitzvah, it wasn't able to shine. It couldn't shine properly because the avayr was snuffing it out or blocking it. But now he's done mitzvah and removed that sin, so now the mitzvah's light can shine. In the Khruy-e-mach-en-Draim, in the Khruy-e-mach-en-Draim, if you are pure and straight, because the light of that mitzvah will now awaken you. The light of that mitzvah will now shine even though before the guy did the mitzvah, so again, he's going to go through it. Onward we say in the Khruy-e-mach-en-Draim, that the light of that mitzvah has now disappeared. In the Khruy-e-mach-en-Draim, if you were pure and straight, it says, if you are pure and straight, how do you become pure and straight now? Because you have done chuvah on your bad deeds. So now, currently, you are now pure and straight. Now, after you've done your chuvah, you are now all of your righteous acts. You have seen something that you did before. And the fact that your house was open to the poor, and you were talking about the EOF here, and you planted a... You're hosting, you had an inn to host people. I've opened up my doors to the guest. Now your good deeds can now shine and be present. Before this point, before you did chuvah, your righteous acts couldn't protect you. And now you've returned and you have moved away. Now your merit will shine or awaken. And now you're going to be paid for your good deeds. Now we now move on to the last part of the Pothic that we started with. Our lips will be payment for... Instead of the cows. You should view our confessions like bringing sin offerings of cows to find favor for you. So, meaning that we aren't capable of bringing a carbon at this point, but our words, our confession, should be like a carbon that's been brought before you. But why did it pick D'asker Poem? Why is that the carbon that it picked? The Hifke Poem. He chattas par hay apnimi, because the chattas, the sin offering of a par, was brought inside the hechel, not in the azoa, but inside. What does that mean? But he mazin mi damoy, because they would sprinkle from the blood of the par, not outside in the azoa on the Mizberch, but rather it was ala pariches, it was on the curtain inside the hechel where Mizbach is up and also on the golden altar. And that's why par takes you all the way back in. Our confession should be like the... not just like an external thing, but it should go so deep in, it should come into the hechel, so to speak, as if we're doing the highest level of chattas that get taken inside and actually sprinkled on the innermost places of the base of Mekdesch.

Okay, we are really starting on page 34. We're going to backtrack just to read the shachonach on page Yudzayn. Semen Tofmem Gimel Sifbeis could be started at the time we didn't finish the Sif. So page Yudzayn, Semen Tofmem Gimel Sifbeis, and we're going to jump to Misha Buah that we'll go up to afterwards. Say the shachonach. Yisor shahaya biyaday khabitzu yisor yisor acheh, the Picodonit. One Jew was watching the another Jew's Chomet. Picodonit was given as a secret, like not to do it alone. It was just given to policy with him to look after. Yagwen had shachoniches. He should wait until the 5th hour, hold onto it, and if the owner doesn't show up, then he should sell it to a gentle. If he didn't, khaib on page 34, khaib le vaa-oi, bisman yisor, a filem eno, khaib a choyusay. Even though he might not be responsible if anything goes wrong with this Chomet, but if it is possession when it gets to the man of the issa, he will now need to destroy it. Okay, Sifcotton Yudgim was what we got up to on Thursday, on page 34. Say the Misha Buah biyaday khabitzu yisor acheh, at the time of the issa, when the time of the issa kicks in, he'll have to destroy it. Bishah shishisah, that's talking about the 6th hour. Ba'afal gav, de'eshish b'alachomit, m'chori la'akum b'mokrim shu b'echam biyaday kheonim. It could be that wherever this guy, the owner, is he might be elsewhere and he might be well aware that he's got Chomets in your possession and might have sold it to a goi through one of the d'arche, the different ways to make acquisitions. M'chomokrim kheonim shu yesh khan b'alachomit, but nevertheless, you don't know what's going on with the goi, whether the owner did sell it. Right now, you have Chomets here in your possession and b'safim m'chori ba'alaf la'akum b'safik la'm'chori and it's doubtful whether the owner did sell it or didn't sell it to a goi. A'im sa'fim m'chori de'y b'alachomit, b'chari la'akum b'alachomit, then the sa'fik of maybe he sold it cannot take you out of the obligation to deal with what you haven't found to it, b'alachomit, and you have to therefore destroy the Chomets. It's if cardin' yod dalit. Wa'afi'ila im'einir ychari achyosi, even if the Jew is looking after it, it's not really responsible for it in terms of if something happened to it. Wa'afi'ila im'la'akum b'alaf la'akum b'chori, even if this Jew did not accept in any way to be responsible for guarding it. Not only, he's not even a Shemechenam, he's not even an unpaid watchman. He's not a watchman at all, theoretically, because he never actually accepted to look after it. He just has it in his house here for some reason. Wa'afi'ila g'abdur e'inir e'alaf, even if he won't transgress if the Chomets in his house. Mi'qal m'akum sa'chul wa'ari kadeh shalay y'alaf, a'afi'ila im'afkid, d'hukali sa'aim dhe'ir dhe'ir. But still, you have to get rid of it so that the owner of the Chomets, wherever he might be, will not be transgressing owning Chomets on besach. Why? Because all Jews are responsible for each other. So I'm going to save that Jew from the crime and the avirah of owning Chomets on besach by getting rid of it before besach. Let me just finish this. But d'hasa g'wa. The pin in the g'wa is ye'shul av'chi y'af m'alatay y'il avayah after your Chomets in his shalay. A person has a total obligation to destroy Chomets even if it's not hit. This is a great something else. If it's another Jew, he has a total obligation to destroy it because your Chomets are based on it, but who shall he sell? Since it is in this Jew's home and it belongs to a different Jew, you have a total obligation to destroy it. The ch'endah s'athlach or besme'ah sh'am the avirah will also agree with the g'wa in that. If it's not just a drop-on, it's actually a deriser to get rid of it. If it's owned by a Jew and it's in your possession, you have to destroy it unless you know he sold it. It's a good one. Okay, moving on to Sif Gimel. I'm going to try and get ahead for tomorrow because the day after is a bit longer, so it's good. Okay, says the shulah on page 34. In Gimel, if you used Chomets to buy anything, you took the Chomets, which is now after six hours, you took Chomets and you used it to purchase something, you bartered or whatever and bought something with the Chomets, and it's after six hours again. Muta, you're allowed to keep that item, use that item. You pay for Chomets and you take this double because the is a Chomet does not take hold of whatever the money that's exchanged for it or the items are exchanged for it. But wait for the mission book. Okay, back to page 34, Sif Konten, Tess Vov. Achache Shois. If you bought anything with Chomets, use Chomets as the currency, after the sixth hour, after six hours, after the month, I forgot to ask about norm and I'll tell you about the way the place can be. Even though most places can say that once it gets to that point, after the sixth hour, it's the right place to get any benefit from it. I'll tell you about it, but can you ask about the right place? Therefore, you've just transgressed the right place by using Chomets to buy something because you're getting Chomets from the Chomets. Even if you buy anything if it was done, the transaction has been done already, then the is a Chomet does not get transferred onto the money or whatever you've bought with that Chomets. If you want to exchange Chomets for the money that's exchanged for it, there are only three situations where you find that the tourist says that whatever you exchange for the item which is Asadano, that the item gets that same issa and they are, I've used the word to buy something, or hektis that the item that was exchanged for the hektis will get Kedusha's hektis and also shviis as well. Shviis produce if you buy something with the produce if you've got some shviis oil whatever and you buy some wine with the shviis oil then the Kedusha shviis goes onto the wine. Three specific situations where we say that but not over here. And the shviis who add in the Pesach go for entrepreneurship the same thing applies even on Pesach himself just like if a person used Chomets to buy something on every Pesach we say that that item doesn't get the issa on it also it's applied if you did an equivalent transaction during Pesach you took the Chomets that you should have got rid of and you didn't it's in your house which is Asadano you didn't issa and then you did another issa by actually using it by buying something with the Chomets that item that you bought the Chomets Okay, continuing pay on Pesach's chest with Sifcom design muta the item that you bought with the Chomets is muta to use whatever hainu afilu lemi shikono gufa even for the guy himself not just other people because shikensh dilakheim shawila he noismad isadano and certainly other people can benefit from the item that you bought with the Chomets the daan you should know the dasa mechabeh lav dirayako you should know that this shokhanach over here the opinion of the shokhanach is not the opinion of all there are those that disagree with the shokhanach or we're showing them the disagree the yeesh megedeilei a Pesachim she said there are amongst the great Pesachim there are those who hold is actually quite a group who are showing them that the afal gaav dilakheim shawila he noismad mechabeh lav dirayako even though others are allowed to benefit from what you exchange for the Chomets let's say you whatever is you with your Chomets which you weren't you know in the afternoon you went and bought some household items so those items other people can use those items the Chomets in the 25th time but yeah because if it was done already so we say that the whatever the household items or they didn't get that isso on them from the Chomets we call mechabeh lav dirayako but nevertheless khazal penalized the person who did that transaction who owned the Chomets and did that transaction and the avid is so sensitive to the isso of using Chomets for his own benefit to

And continuing in the Shai Tsova, we're in Shah Roshain, and we're up to the letter Mem Base, number 42. We're going through a different field of different requests, different things that the Baal Tsova should be downing for. Baal Tsova el Hashem limchoyis ka'av, pasha'av, v'cha'anan cha'itav. That Hashem, he's downing to Hashem, Hashem should wipe out his sins, and his different types of sins, pasha'am cha'itav, like a cloud, just blow away in the wind. Roshach poids boi, and that Hashem should want him, v'yud seehu, and find him favorable via Arseloi, and accept him ka'a she'im loichota, as if he hadn't done, as if he had not sinned beforehand. The Indian Chekosov bedivei elio al Baal Tsova acharya yisuem. As we find in Iroiv that is written about the word of Elio, about Baal Tsova after he has suffered afflictions, like Iroiv did. Yeta el Eloika, he should be accepted and found favorable by Hashem. He should be re-accepted by Hashem. Yeta ochin liyois, ha'avvain nislach v'nifta, mele yisuem. M'kogzeh v'ain la'ashem chaypets boi. It could be that this person's sin now has been forgiven, and he has been saved and redeemed from any type of afflictions, or any type of giveaway against him, v'ain la'ashem chaypets boi. But Hashem still doesn't want him. And Hashem won't want any type of carbon, like carbon minchah, meal offering from this person. Again, the other was gone. But to get back to the same old relationship as before, he hasn't done that. The Taravah of the Sadiqim, m'na had slochis la'fake, la'fake wotsoin m'ashem chaypets boi, the real desire of the Sadiqim is to get back to find success, to find favorable for Hashem, and Hashem should desire him. The will of the Sadiqim is to have real life, the true life, and honest, k'ayomim, like eternal life, and merit to see the great light that includes altar, meaning he should be merit to be close to Hashem in the world to come. Again, the will of this, Hashem wants to give a person a life, wants to give a person a true life, but the person has to be worthy of it. Hashem alakim tsvakos ha'shiveinu ha'e pan'echa nivashaya Hashem let you bring us back, and you should ha'e pan'echa, your faith should be shined towards us, and nivashaya, and we should be saved. All we have is Hashem's countenance towards us. What does that mean? Hashem's countenance, he doesn't have a face. What does that mean? The will of Hashem is towards us. The true success of a real Balchurva is to not only make sure that he's done enough Churva, so to speak, so that his sin should be wiped out, but he's also gone so far and desires so much to get close to Hashem. Hashem actually wants him back, so to speak, and as he was before he sinned. That's what this paragraph has been described.

And continually in the shower chuvah, we are in Shah Rishon and we are in the middle of the letter Membais halfway through As a new paragraph at least in my print and therefore that's why I'm reading it Al-Qayn to you That's halfway through Membais and Shah Rishon Al-Qayn to a betrilus dovid this so you're going to find therefore in the Prez of dovid amalak base a chuvah Right when he want when he came to do chuvah After he said Herb, Kabzaini, Meavrini, Mechatassi, Taraini Wiped me, loaned me for my sins and clean me, purified me for my sins He's parallel Oid al-Rotson. After he did that and he said okay, I'm going to unclean now Then he'd a thriller after that. It's a postage later in the same paragraph He davens to Hashem for Rotson. Hashem that he should be favoured, favourable for Hashem Yeah, it's Rotson Hashem he's brought by Khakri Demachai. Hashem should be favourable towards him as much as he was before Dovid had sinned Or he called us in Va-al-Mal and he said the following This is after the earlier postage about clean me then clean me for our veils Then he says famously Do not send me away from in front of you Ruk-Kod-Shra'at-Yakhar-Mani and don't take away from me my the your holy spirit Now that's a reference to being as favoured by Hashem now as he was before Achoei-Chay-Neth-Paler and after that he davens, Va-al-Mani said in the next postage Hashiv-Eli, it's a sign Yeshecha bring back to me the joy of your salvation She you Nisei Hashem be Yishoy Motsuyim itoy that the miracles and the salvation of Hashem should be To be frequent frequently with Dovid But she titslachalav She titslachalav v'vachelikim kash'e v'chelan she should bring upon him the spirit of Hashem as was earlier So again, that's the order we started with when he did it yesterday that not only is it cleaning up the sins and And a couple of the sins is also the idea of coming back in Hashem's good books So to speak, going back with the same relationship as before and that's what Dovid is saying in this book Achoei-Chay-Neth-Paler and after that Support me with a Ruk-Kod-Shra'at-Yakhar-Mani with a generous spirit Perush In a Katayn-Ti-Mipne-Peshua'ay I become small in my merit because of my sins Then any Roy-Li-Nisei-Chahan, I don't deserve your miracles Religal-Loy-Solai-Zoy-Kot-She-Chahan, if you to show me the strength of your holy arm Vim-Nosasa-Overein-Khathos-I And if you bear my sins In any Kaddai-Li-Yos-Nehav v'vachse-Yakhar-Yakhar-Yakhar-Mani I'm still I don't deserve really to be as beloved and favored as I was before Aval, Buruach-Nedivu-Tiff-Machéva, nevertheless Support me with your generous spirit Ki-Ain-Katayn-De-Ros-Chahar-A-Tereza, because there's no end to your generosity and your goodness Uvaa-Vu-Ruach-Be-Ches-Oin-Beis There's a base missing in them. It should say U-Bu-Ruach Right, but don't say it, it's in the pot, it says Vu-Ruach Kamoi-Ve-Dog-Oin-Ve-Si-Rosh-Simach-Tiv, like we find Even though there's no base, but you read it, it says there's a base that it should say With, right? With Dog-Oin-Ve-Si-Rosh, you're supporting me, and here With your generous spirit, right? Even though it doesn't say it with the base, it just says Vov Okay, I'll share our love, I shall share that as well I'll be healed through their affliction, I have him, Nadava, and I'll take them back with generous love Inian Ayaveim, Nadava, what's the idea of this generous love? Ki inia masha ma-Dovid, that's the same as the idea that David said Vu-Ruach-Nadivaat, chesmachaini, that you should support me with your generous spirit Adkan

We're continuing in the Sharia chuvah, we're in Shah Rishon and we're up to the letter Memgimel, 43. The short one, we're going to do 43 and 44 today by the Shemba. Oidesh Paral, Baal Chuvah, this is the end really of the previous piece. A person should also, a Baal Chuvah should also govern El Hashem. Tommy, he should constantly be governing Shia, the Rihu El Hashem, that Hashem should assist him in his chuvah. Komoshunem, as it says in the Yumiya, Hashiveini, bring me back to our chuvah. I will return. Kiata Hashem Alekai, I mean, if you help me to come back, you're doubling to Hashem, and this is the thriller of Yumiya. Bring me back, and then I will return to you. That's his request. Memdalad, Ha'ika Hashisha Osa, the 16th Foundational Principal of Chuvah. Tikkun Ameuves Baashe Yuchor Litkoin, to repair that which he made, literally made bent, like he broke. He should fix that whatever, as best he can, that which he made crooked. Ki'inin Shunemah, this is in Yoyna. Waiyahu Elohim Esmaasayhem, kishovu medar kamara, says, Hashem saw about Nineveh, he saw their actions that they had repented from their evil ways. Benema, this is over there, two seconds earlier, yashuvu ish midar ko yara, minachamah sashel b'chapayhem, and each man should repent from his evil way, and from the theft that was in his hands, ki bidraam she b'in adam na chavayroi, kimo'i ha'gazavah khamas, because when it comes to matters between one dune and another, one person and another, like theft, or khamas, which is more kind of like a violent theft, lo yiskaphe avoynoi, a dashe yashuvu ish agadzele, as we know, we already established earlier, that a person will not have atonement for his sin until he returns, this stolen article. Same thing when a person troubled, where he calls someone to self-suffering, he troubled him a lot, or he'll been upon off, or he embarrassed him, or he sipped a la blashminhara, or he spoke blashminhara about him, a lo ykapah, as you've actually mentioned, this person, this offender, will not achieve atonement until he asks forgiveness from the person who he damaged. And he paid him for the suffering of the wherever he inflicted upon him, he hit him, whatever. Paying for those things will not stop, will not bring about forgiveness for the thing, for what he inflicted on that person, the embarrassment and the pain, as you've actually made him a healer until he asks forgiveness as well. So you say, okay, I've gone to the base and I paid the guy, what do you want from me? No, if no one has to pay the guy for what he did to him, you also need to ask him forgiveness. Shene'emau, as it says in Brasius Chof, that after Hashem is said, ish kinoviu, give back the, it says to Avimelech, Hashem says to Avimelech about Sauer, give back this woman, this married woman, because he is a novi, he is proud about you, and then he will dub him for you, and you shall live. Okay.

Okay, we're on page 36 and we are in Simon Toft Mem Dallad, Sif Dallad. We're learning about that because of when Erev Pesach occurs on Shabbos. Page 36, Simon Toft Mem Dallad, Sif Dallad. Maybe just do one Sif today, we'll see. After on this Shabbos, this Erev Pesach Shabbos, a person eats his morning meal. What should he do now to clear up? This is the clearing up Sif. He should shake off the cloth upon which he ate. He canach a car where he spits by and then wipe the bowls with his finger. He hits my name and hide them away from anyone's vision. He canach a comets with all the other comets utensils. Obviously he's eating comets, he's got comets on his Caleb. He crums on his tablecloth now, so this is what he needs to do. The Amnishah pastor, some of the bread remains. He can give it to a goi on condition. He tells the goi, but don't go out into the Shishah Shabbos with it. This is a known halacha, a difference in the Sugrin Shabbos about it. Don't give a goi something where you know he's going to be taking it out into the Shishah Shabbos. So here you have to tell him, I'm giving this to you on condition you don't take it into the Shishah Shabbos. The aroma, you're doing it in a kind of like a trickery way, but dava more and it has to be a small amount. Those are all the conditions to get rid of your bread. Okay, so he's content as well. Now he's going to have to eat on the morning of Pesach Shabbos. He should shake off the tablecloth. Now where's he shaking it? On the ground. And those little crumbs and wiping the bowls, you don't have to take those things out of your possession, out of your property to do this. Because they get trampled by people walking around and they are automatically going to be destroyed. So you can shake crumbs in dirt floors. You can literally shake crumbs onto your dirt floor on the air of Pesach and hope no one has a hard stack about it. It's okay because people are going to step on it and it just disappears. And we come up here. However, toive is a good thing. As opposed to light toive here, I don't know whether it's toive, she's going to have to eat on the ground. He's better to have a goy come and sweep the floor. Why goy? Because the problem to sweep the floor on Chabbos, sweep an earthen floor on Chabbos, is a problem that's also similar about it. So have a goy sweep your floor. If there is no goy to use, then you should sweep it yourself, but do it with a cloth rather than a regular broomstick. What can you sweep these floors? Is that your question generally on Chabbos? The answer is yes. I think it's okay. Ten zain, yachal litnoy. So he said, if you have any bread left after your meal, you're allowed to give it to a goy. On condition, etc. Okay, give it to a goy. The matana gabora, but give it as a gift, a complete gift, total gift. Pesach, in Chabbos, it's a good thing to sweep the floor on Chabbos. You can sweep it as you like, you can sweep it on Chabbos, you're not supposed to give gifts on Chabbos, but chazal permita, it's a serch mitza, that you shouldn't have comments in your possession. The crumbs don't matter, apparently. It's just the bigger pieces that you have to make sure you give to a goy. This is cotton new design. Almanas shulai litseis boi, but you give it to him on condition that he doesn't go out into a shisa rabim with it. But it says the mission of a lavdafka. It doesn't literally mean that. Why is it so lame? Shulai litseis boi, you don't have to mention Almanas shulai litseis boi. It's enough just to say, meaning you don't have to specify you are not going to take this outside, young man. You're going to tell him, you just have to say to him, you're not telling him to leave it. You just don't tell him to take it outside. But as long as you just keep it neutral, that's okay. But if you have a star, I'm just not mentioning either way, it's okay. If okay, when you told him, there's someone this common in my house. There's also a mission in Shulus to Amir l'akum because that would be a huge burden to Amir l'akum, telling him to do Malochha on Shabbos, because take it in Shisa rabim with Malochha. I can say, the person who is particular will tell the boy, I'm giving it to you on condition you do not take it outside. Even though strictly speaking, you don't need to do that. You can just keep it neutral. But you should. If you are a Bal Nefesh, about your soul. You will do this. Cain, master of that, guys, my money, shum. You shouldn't tend to, we'll call it, we'll leave it now, shouldn't tend to take it out into a shalom. But to take it out into a calmness, take it from your house into a calmness, which we discussed many, many times, or calmnesses, that there's an Issa-Jabon only, only there's a mere Issa-Jabon to take something out into a into a calmness on Chabos, but I feel like my life at the head, you know, you can even actually tell him go and take it out into the calmness. There's shwist, there's shwist, mocha mitzah shoy, because it's a double Drabonon in the sake of a mitzah. What's Drabonon number one, you're telling him go, you should do malochha, and Drabonon number two, it's not malochha, it's Drabonon. Right, so for the sake of a mitzah here to get the comments out of your house, you can do that double Drabonon. By the same and chimemate, the ish days, the poiskim, the shwist-ahabon, who does go to shishimibui, but the two Kala-yawes, Sholonu, calmness, and to be aware, as we discussed in the past, there are the machaliks of poiskim, whether for something to be a shwist-ahabon, it also needs to have 600,000 people traveling through it daily. And if it does, or then says the Mishdabur, all of our cities are a calmness, because there's not, there's no city anywhere in the days of the Mishdabur, where 600,000 people are traveling through daily. Now, there's what to talk about. But the standard town city nowadays as well is a calmness rather than a shwist-ahabon, without getting to any details again, and you can look back at our early shuim for that discussion. So the last few words of the shochonokh were telling, or not going to take it to shwist-ahabon, right, in a kind of way of trickery. Even though you are having in mind that you really do want him to take it outside, but you didn't say anything to him about it, naj naj winkwink, you're keeping, everyone's keeping quiet about this. He knows what he's going to be doing with it. You know what you want him to do with it. That's okay. That's okay here for the sake of this mitzvah. And it has to be, though, a dava muat, right, chaf, sif khan chaf, for dava muat, aval haabeh, but have a lot that for him to, for you to give him a large amount of chameh, it would be asa. The mocha-milzah is clear that you're doing it so that he'll take it outside. If it's a small amount, you could say he can eat it right here, sandwich. You can eat it right here. But a large amount, I think, you know, huge amounts of, well, you know, not even huge amounts, but larger amounts that you can't eat right now, then it's clear that you'll give it to him to take outside, which is a problem. Mew, dava muat, mutta, leten loit, afelo khan khan, but you can, in multiple giving, transactions, whatever the word, you can give him, it can end up being a lot, but you give him, you give him a small amount. That's fine. Because the whole thing, anyway, it's like a trick, so to speak, and it is mutta. But dava muat, you could say, what's called a small amount, one meal's worth of bread. However, if you are, he's going to be taking outside into a calmness, then we're not concerned at all, because the shrush movement, this whole din was in a situation where he was going to take it into a small amount, etc. But if he's taken it into a calmness, which is almost everywhere nowadays, unless you live in, okay, whatever, almost everywhere in the calmness nowadays, so you don't have to even be particular about how much food you give him, how much bread you give him, because we said i

Okay, we're starting on page 36. Simen tof mem dalit seif hei. The last line that you're going to have, if really the next one is the one we're doing today, but we're starting over here. Page 36. Simen tof mem dalit seif hei. Nim nishachom et achah seoch lu. If after he ate, I'm talking about Shabbos el-Pesach, so he's got some comments left over, on the page you test, mevat loi, he should nullify it. The koi fur lov kli ad matse yontif mevat loi and then overturn sometimes the container over it and then you can then you leave it as it is and after the first day of yontif, or the second day of yontif if you're from there, then you can then destroy it, remove it, whatever. Now, how's this different to the previous, if we're speaking about giving it to a goi and the kenyonim and all that stuff and here we're saying, oh, you've got it left over, just cover it and deal with it. Nullify it, cover it. So, says the mishtibur and one page you test now and the mishtibur is if you can't cover it. We're firmly on page you test now. Mevat loi, the koi fur, right? He should nullify it and then overturn a utensil over it. Myri, the lace, kusi, oi kelev lit noi loi. We're talking about when there's no option of giving it to a goi or giving it to a dog. D'il avokhi, ashe kva'ovu, abashoy svoi imi beshach. Mishis, yitarti loi, yitarnohem. Because otherwise, even if four hours have passed, he's already now in the fifth hour, which is the last hour for getting hanor from it, that he still, he can no longer eat it. At that point, he can still pick it up and take it and give it to the goi or to the dog. D'chaim mutil etal te loi, la shlicha le beshachisi. Imyesh loi beshachisi, bachachati, oi. Or if he happens to have an outhouse in his yard, if he's lucky enough, then he can go and go in there. D'imnishtai adshashis. But if he waited until the sixth hour, which is now already the time it's ashe b'anor, d'ar is ashe b'anor, but also it's tiltoist. You can't get benefit and you're not even allowed to carry it. On chavis. Afila hochi, shawai, alidei akum, shiyizakoi b'anor, or le beshachisi. But you could still tell a goi to go and take it and throw it into a river or throw it into the base hachisi, the bathroom. So those are your options. But those options don't apply in the, I mean, that Arsif is not talking about that. Arsif is talking about when there's no goi and there's no dog and there's no whatever. So they're your only option is to turn a, m'vatela, turn a key over it and then wait till after the first day or days of yantaf and then you can burn it, destroy it. Sif Vov. Seze shukonak. Afafi shula yashaya hachomet b'bais achasulis shachris. Even though there won't really be comets in your house after you have your morning meal or chavis morning over a pesach because you're eating it. Seze shukonak. Afafi shula yashaya hachomet b'bais achasulis shachris. So you still need to do a bit like you do the rest of the year. The rest of the year, in all other years. Even if you say it was not much left, I really destroyed it. I really did the comets. I really burnt the comets yesterday on Friday. And I've eaten the comets now. There's still going to be perhaps some left and you have to nullify any comets you have and as you do in every other year. So Seze shukonak. Afafi shula yashaya hachomet b'bais achasulis shachris. The same way you do it the rest of every other year you do it this year. Again, it's talking about the end of the fifth hour. The last, basically your last chance to battle it. Ok, now Simon toffel on the dollar. Sif Gimmel as we learned earlier. If I feel you're bitter, even if you did a bitter yesterday. Ok, now Sif continued. You still should do another bitter today. Ok, Sif Zain. Now it could be because you're going to have some left or it could also be because we want to keep you in the habit of doing a bitter on Eru Pesach before the sixth hour. So that's also a good reason to do it. Ok, Sif Zain. We're not going to do the whole sif today. It's a bit lengthy, but we will do half of it roughly. Ok, Seze shukonak. I'll stop in the shukonak to the part we're going to do today. So ha haylech b'yaim yudala the drama. So let's say a person on the 14th. It's not to much hours anymore. A person is on the 14th. It's the 14th of Nisan. And he has to go somewhere for the sake of a mitzvah. Gugain la mullis benai. For example, to go and circumcise the sun. Hoilech holl suudas ereusin the base khameth. Or to eat the ereusin meal. The engagement is a really bad word. That he's having in his father-in-law, future father-in-law's home. That's a mitzvah. Ve nizka shi yeishlui khametsu base and he remembers he's got khametsu back at home. And it's now Eru Pesach. What does he do? In mo yoha lachzo le beso ye le vae lachzo le mitzvah so if he has enough time to be able to go back home and destroy the khamets and then come back and do the mitzvah yachzo le yevae. He should do that. Ve imlav and if he is not going to be able to get home and back in time to do the mitzvah ye vae le nu le boi he should just nullify the khametsu he has back home in his heart. Right. I'm going to stop over there in the shokhanah because we're going to do the rest tomorrow. But we'll do the mitzvah now. Sef khamten He has a mitzvah to do and he's on his way to do it and then he remembers he's got khametsu. La mullis benai to do a besu but as soon as with Mila mashmada wa mikri mitzvah le inze le bata mitzvah if he's really done the bris it's a question of going to the suthah that would not even though he might of course call a suthah mitzvah is a suthah mitzvah the bris but the bris suthah but for this for the purposes over here of destroying khamets we don't view as a mitzvah and he would therefore have to certainly go back. Sef khamten suthah mitzvah suthah mitzvah suthah mitzvah suthah mitzvah suthah mitzvah suthah mitzvah suthah mitzvah suthah mitzvah suthah mitzvah suthah mitzvah suthah mitzvah suthah mitzvah suthah mitzvah suthah mitzvah suthah mitzvah suthah mitzvah suthah mitzvah suthah mitzvah suthah mitzvah suthah mitzvah suthah mitzvah suthah mitzvah suthah mitzvah suthah mitzvah suthah mitzvah suthah mitzvah suthah mitzvah suthah mitzvah suthah mitzvah suthah mitzvah suthah mitzvah suthah mitzvah both in both for the gifts and for the meals, but that's also called a Souda's mitzvah for the purpose of it. Because I'm going to add in there's money in a Souda's mitzvah even nowadays when people make a some type of a celebration when they have when they have the tanaim for an engagement that's also called a Souda's mitzvah says the mission book and he happened to do that on our Pesach in the daytime. Great timing. Okay, sifkan khafei bebeis chamev. Yep, so bebeis chamev is Souda's innocent in the house of his future father-in-law. Ma, or even current father-in-law if he really, if he really is m'kalishe. Mash medadavka b'chosn adds my memory. It seems that we're talking about only the chosn himself that he is the guy who left the home on his own when he's gone to do this For Jeshu m'keelim gan'kein b'achheim koilishe it was in some people even lenient for others who were invited to the Souda's house even they're not actually the bride or groom whatever they're not they actually directly the you know part of the of this marriage they still are also on the way to to a Souda's mitzvah and therefore the same dinner that you're gonna apply. Sifkan khafei bebeis chamev says he's on his way and he remembers that he has comets back home. We are done in the Stapik shemme Jeshloi chometz and again the Chokhanals case is when he knows he's got comets at home and adds the Mishnebua and it's the same thing even if he's perhaps he's got here he thinks you know I might have comets at home the same thing would apply. You have to go back even for that if you can etc. If not you have to be in battle it. B'chein khafei bebeis chamev says he's in a doubtful situation where he might perhaps have comets in

We're continuing the Shai Chuvah. We're in Shai Wishu'in and we're up to the letter Mem Hei, number 45. It is fitting that the B'al Chuvah does this, what's this we were speaking about before, about trying to fix up his bad ways by asking Micheala from the person if he's been on the Chavah, that type of thing. He should do that before he comes to confess. So that his confession should be successful to find a favor before I say. But David Amelech Alvashon and B'isa Chuvah came also creating a video. And that is exactly as we find with David Amelech, that he did that before he came to confess. Sheneh Amal, as it says in Tel Aviv, So only to you I've sinned and I have done that which is bad in your eyes. Again, we're going to explain this process. You should be just in your words. You should be meritorious in your judgment. Now what does all that mean? Only towards you Hashem, I'm considered to be a sinner. There's no one else I need to go to ask forgiveness from other than you. That's the situation says David. Because if I would have sinned to somebody, I only have sinned towards you because I must have really meaning to implication that he would have really asked forgiveness had he sinned towards anyone before he comes to Hashem. And I have a tone before him in the face. And also we find this in B'isa Chuvah, And I would have sinned to my father forever. This particular sin, talking about Yoseph, with the Ashes Potipha, Over this particular sin I will be considered sinning towards my father. He won't forgive me for that. And I will be sinning towards my father. I have only sinned going back to the possibility about David and to him. I have not sinned towards any man. Nor have I said anything extra against him. Nor have I taken anything from the hand of anyone that would have to ask forgiveness and return what I took. And therefore my atonement is only dependent on your forgiveness. In order that you will be just in your word and merit in your judgment, in order to show the nations the greatness of your forgiveness on the day of the way when you speak. And your judgment when you judge me. You will be shown that your judgment is you come with justice and you forgive and that will be a display to the people, to the other nations. And the wording of Lemaan, which is in the Pasigin to Hilem, What's Lemaan? Because the greatness of the sin is a cause to become known, the greatness of how you forgive. The bigger the sin, the greater the forgiveness. And therefore it's compared to as if it's the beginning of the sin. It will expose the justice and the righteousness of our sin on the day he forgives. We find a similar thing in her chair. Customers of the homo With their silver and their gold, they made for themselves images. Now that's a difficult phrase. In order that they shall be cut off, what does that mean? The creation of these images that they make is really a cause that they should have all their silver and gold cut off, taken away from them. So the Pasigin implies that they've done it Lemaan. So to speak, the purpose of them making the images was that they should lose their money. Obviously it wasn't, but that's what it sounds like from the Pasigin. Lemaan, it's like a direct result, cause and effect. If you create these images with your money, you will lose your money. So that's one explanation. Lemaan there Because of this, you will be found just in your words. I'll put it on your judgment, but I'll put it on your payment. Repayment, for a sense. But it's only to say that Lemaan is justifying the judgment of Hashem. Because of this, Lemaan is a notion of justifying what Hashem does. Because of this, therefore Hashem is just in doing what he does. Like we find in the Pasigin Isaiah, that because these people made these images, it's just that Hashem will take their money away.

Continuing the show each other, we are in Shah Rishain, we're in the very small piece today, letter Mem Vov. Shah Rishain, letter Mem Vov, number 46. But the way of Rishain, Heirushu Abyssenu, Vichain Levokha, Medushti-Hilim. On the first, Derech, we're going to see where people are, that is, Chazal explained it in the Medushti-Hilim on Mithmon and Aleph. Are there, Moshul, where we give a parable? L'Raefer Shirar Esamaka, they had a doctor, a guy came into a doctor's, the doctor saw a particular wound on a person, but Amar, and he said this, his bedside manner is not so great, he says, Kamahamaka hazaif mako abumai, how great is this wound? But severe, large, what a terrible wound the doctor says to the patients. Amar haile, so this patient says, Wa alaya shehukesi maka nakhla, that which I was hit with this terrible wound, It only happens so that the kindness of your healing and your special abilities will become known. That's why I got this wound. We're going to go more on about it in the fourth gate. They have to understand, they have to kind of go back to what we discussed yesterday, but of the cause and effect, that this is meaning, obviously in a normal situation, there's no way you're going to say that a guy got a wound so the doctor will show his strength. But we do see the strength of a college board with the forgiveness, the bigger daveya that was done. Not that a person doesn't have to show how great Hashem's forgiveness is, but that's how it ended up looking, and that was the muscle of the post that we learned yesterday in Haishaya, that when your person comes with a very terrible wound and the doctor's still able to heal them, that shows the greatness of the doctor. Keelu, he got that wound, so that doctor will be able to display his abilities of healing and his special strength.

We are starting on page Yudh Tess and we are in Semen, Tof Mem Dalad and we are in the middle of Sif Zain, the last line of the page in Shukhanoch. So page Yudh Tess, Semen, Tof Mem Dalad in the middle of Sif Zain, the last line of the page in the Shukhanoch. If someone is going to save people or person from the river, or from a fallen house, or from someone who is going to take the person forcefully in some way and do something good, then he can't go back and destroy his comets because he's busy saving the sky. And therefore, he should nullify the comets in his heart. And he remember the comets back home, but he's in the middle of doing a very important thing that can't be ignored, can't be pushed off. He should mevatel the comets in his heart. Well, a Yachzar on the page 38 and he should not go back to take care of the comets physically. A few years show us, even if he thinks there is time to go and do it, he shouldn't. It will take him away from the mitzvah. But if when he left his home, he didn't go to save someone. He went for another purpose and then he ended up, you know, he just went for himself. He went for his own choice for his own needs. Then, and he remembers wherever he is that he has comets back home, he should go back immediately. And then the Shukhanoch ends by saying, but how much for? How much comets do they have to have in his house to require him to go back? And if it's up to the size of the Kabaitseh. He does not need to go home for that amount. It's enough that he just nullifies it in his heart and that will be sufficient in the meanwhile, till he gets back home. Okay, so on this page, I feel he has a choice. In the case of he's going to save someone's life, wherever he has the cases, then even if you have time to go home and burn the comets, he shouldn't. He should just take care of this urgent mitzvah need. I feel he has a choice. Even if there is time for him to go back home, destroy the comets and come back and save the guy. No, he's going down the river this guy. The guy is floating down the river. So you know what, just give me 10 minutes and I'll go home and burn my comets and come back. He does not go back home. But in the case of the situation of saving lives, he is just nullifying it in his heart. Because of the device, it works. Even if he confers both of them, he still does not need to. He is going to burn the comets. In the case when it was really after the time that he has to destroy the comets, it was really late for the afternoon of our Pesach. And he has to go and save this guy, however. And Bittl doesn't work at that time because he is no longer in his possession, no longer in his domain to move out of it. He should go back and destroy it. If he can still save the person conceivably after going home and burning the comets, since there was no Bittl, he can't be with us at the stage, therefore he must go back and destroy the comets and then he can come back and save the guy's life. Getting all things being equal. He's not always going to save the guy's life if he goes home, then he shouldn't be doing it, of course. But if he can still go back and save the guy, however, it's only when he is certain that he can come back after it and save the guy. However, in this case, if he is just doubtful, he may have time to go home. He should not go home. He should take care of this person who is in life at risk. He shouldn't go home after he has lost his life. But if he can still go back after it, even in a case when he knows for sure that he will go home and destroy the comets and come back again and save the guy, he should still not go home. The Dilma and the Hocky Roachy, with Trilvore and Jochol, because maybe, according to his basic question of, okay, take me 15 minutes to get home, 5 minutes to destroy the comets, 5 minutes to come back like he said, okay, 35 minutes, no, but maybe he'll be delayed over there, something will come up and he'll end up not being able to save the guy. He shouldn't even take the risk, even if he thinks it's certain that he has time to go home. So, of course, it doesn't matter if he saves his life, but if he just left, went out, not in the case of saving lives, he just went out from his home to go and take care of his own personal needs, and he did not, he forgot there was comets at home. I am back in him. So, let me tell you a little bit about what I have done with Trilvore and Jochol. Even though, when it comes to making an air, we say you don't have to make an air for a mitzvah, such as to go and learn with it as well. That would be a valid reason for making an air of tahumim. But when it comes to the mitzvah of destroying comets, that's not considered to be, that's not enough of a reason. Going to learn with your rabbi is not enough of a reason to avoid destroying comets. We have to go back in any case. The reason is because acting on the mitzvah is more important than learning. It means you learn them to be able to keep them, but if you're not going to keep them, then what was the point of learning them? So, the mitzvah of the actions or fulfilling mitzvahs take precedence over learning about the mitzvahs. So, again, a person has got a mitzvah to do. He stops his learning and goes and takes over the mitzvah because the mitzvah overrides the learning, assuming he can't, there's no other way to do it. I feel a mitzvah to drop on, even if the mitzvah he's going to do is only a drop on. Let's say he stops learning to like Halakha candles, for example. That's the right thing to do. If no one else can do the mitzvah for him such as like Halakha candles, then he must stop his learning to go and take care of the mitzvah. And that's true over here as well. So, if Korn Lambeis, if he left his home, he went off somewhere, and then he remembered he's got a comet to home, he should go back immediately. Let's say the mitzvah comes to fulfill the mitzvah of destroying the comets, even though he's done a bit. But I feel a quahech, even if he's properly on the journey already, he's on the road, he's on the road, so he doesn't go with the mitzvah just because if he's only going for an optional thing, then that does not override his obligation to fulfill the mitzvah to drop on of destroying comets that he was already in the battle. If he's gone, otherwise, if he was not in the battle, he'd be right there. Okay, let's go. But how much comets does he need to go back? Kaya alcohol machine is going, he's going on the entire, I'll say for everything we discussed, that feeling of Halakha-dvah was just, I don't know if he's gone off to go for some optional reason, no mitzvah reason. If the comets are less than the size of a cabeta, then if he's really started on his journey, we don't require him to go back home. And a dial a little bit is a bit, or just a bit, which is, which solves the driver problem, is sufficient. Because it's a very small amount of comets. You may get a shishis, but it was once the six hours passed, and he can no longer be in battle with comets, and it's only like a small amount of comets at home. So I could like, yeah, I definitely ain't showing me the size of comets. Even if he only has the size of comets in his house, that he forgot to get rid of, and he couldn't do that, he only realized it was asked in the afternoon, so he can't do bitter anymore. He must now go back and destroy that comets. So he calls Manche in the battle, and I'm like, I'm going to go back. If he's not able to go back, as long as he has not gone back and destroyed the comets, he's transgressing an esoterra of owning comets. Bittles too late now. Bittles would have worked, but there's no bitter now, because in the afternoon he can't do bitter anymore. So he must go back even for the comets, because the person is transgressing an esoterra for every moment he owns even a cazaeus of comets on Pesach. I will name one, Shom el apachos me cazaeus, but if the amount that he left back home is less than a cazaeus, le itchic

Okay, continuing to show each other, we're in Shavishrin and we are up to the letter Mem Zayin, number 47. Haika Ashiva Asa, the 17th principle of Shiva, is leodoyf pauloisa chesed ramitin is to pursue acts of kindness and truth. Okay, ninshneim, as opposed to the mishli, the chesed, the emes, yuchupah abin, through kindness and truth sin is atoned. Over yurah s'ashem, sul meroa, and a person will move away from evil doing when he fears Hashem. Ba'ata'is boinim besay demikroza, let's think about the secret of this posuk. Ki haum naam imachay te leishav elashem, because the truth is that if a person, if a sinner did not repent, come back t'ashem, le yis kapa avoinir besay le chesed, you can't just do chesed and expect that that's going to give you atonement if you didn't actually do chuvah. Komosh ne'emah, as it says in Drom Yud, ashe le yisafah ne'emah le yikach sheikhad, a chesem does not favor certain people and he doesn't take bribery. We'll perish yurah besay ne'emah lechachah, as I'll explain that posuk in Yauqut, in Mishli, le yikach sheikhad mitzah, chesem does not take a mitzah as a bribe, meaning lemchol rolehabiy elavainoiz that he'll forgive a person and override or pass by a person's sins just because he did a mitzah. You can't, it's not like a bachorine here, you can give a mitzah to give up at fashem to give you back an avirah or to have a vachorine on it. It doesn't work. You've got to do chuvah on the avirahs and you've got to do mitzahs. Woid ombu, kola ime koshish bocho vachorine, yivachru chayav. Any person that says a koshish bocho is a vachorine, he just waves, kind of ignores sin. Yivachru chayav, that will be done to this person's life. his life will be overridden. Avomarech apaim, raad haashem, is slow to anger. It gives a person time. But, if ultimately people do not listen, Yamaipur lasar melchikam, he's going to actually measure out their punishment into their laps. He will punish. He won't say, well, I'll do a mitzvon or get out of it. That doesn't get you out of it. You have to do it too. Achayin zeshaw ma'shleyma alal a'shalayim. The chesle of the M.S. Yukubah Avomber, but that which Shlem Aminah said, as we mentioned before, initially that through kindness and through truth, will be, a sin will be atoned. A la Baalchiver dibe, speaking about the Baalchiver, the person who does repent. If he repents, then Chesle of the M.S. will help him to get atonement. Ki ye'shávayh s'sha chivavayyama kipurim, ta'ilem b'esrim mar'al kim, there are certain other areas that chivah and yom kipur can hold off punishment, and Yiswim, afflictions will clean them out completely. There are certain severe areas that you don't keep as long enough, you also have to have Yisuin. Now, so what's the story of Yisuin? Yisuin will shield the sinner and will guard him from the afflictions that we've mentioned. The Shagam had Sel, Yatsil, Minna Mavis, since it was certainly going to save him from death. If it can save him from death, it can certainly save him from Yisuin. In Moshe Kossiv, the stalker of Tath-e-Tath-e-Marath, that kindness or charity, saved the person from death. If the Pasek said that that stalker saved the person from death, then Koshgenit can save the person from the Yisuin that he would have got otherwise for his avayas. Even when he does Chuvanyam Kippur, he still, as he said before, he would need afflictions. But doing stalker, Chesed will shield the person from those afflictions. Let's go.

Okay, continuing the shah-i-churra, we're in Chah-i-shu'in, and we started a longer number yesterday, which was Mem-zah-in, so we're in the middle of Mem-zah-in, and we're up to, in mine is a new paragraph, it says, that everyone's got a new paragraph in there, but middle of Mem-zah-in. Number 47 in the middle. There's another, further, sin. Which is the sin of disgracing the name of Hashem, what's the word? Okay. It's got its own rules. Churva and afflictions will tail him, which means they will hold off on the punishment, but only actual death cleans up the sin. Okay. Will you have a term for the sin until you die? You will not have a term until you die, says the shah-i-shu'in. It's obviously talking about the avayur of chelashem. Okay. When a person wants to support truth, be helped through it and be inspired in its matters, means he's fully focusing on and following truth. By fear, and the light of truth, he's been brought to the eyes of his people of his nation. And he, this person is very into MS, so he actually helps and strengthens and supports the people who are truthful people. There's them. And the people who have groups of falsehood, falsehood groups, he lowers them and he basically pulls them down to the dust, the dirt. He tries to distance everyone from them and give them, take away their strength and power. These are ways of sanctifying Hashem's name. I'm bringing about majesty and splendor to the faith, belief and service of Hashem in the world. And it's bringing strength and splendor to the holy place of his Torah. Okay. The Harbi's power love, when a person's increasing his actions to sanctify Hashem's name, or to give encouragement to truth, to set it up and to support it, then he'll be forgiven for the sin of disgracing Hashem. And with this chuvah, when he puts on the scales, to speak, truth across from the sin of his chelashem, he's trying to counterbalance and counteract the chelashem he made, so he focuses on the truth and bringing it out to the kids of Hashem by doing so. Trying to counteract again the sin he did through his chuvah. This is the explanation of the prophecy that says, In kindness and in truth will be atonement for a sin. What's the truth? How does truth atone for the sin? If we talk about the sin of chelashem, how does truth atone for it? Because when a person brings out the truth of Hashem, the truth of his Torah in the world, that is a counteract, counterbalances any chelashem that he might have made.

We continue in the Shahrichurva. We are in Shahrichurin and we're up to the letter Memches, number 48. We're going to try and do 48 and a bit of 49 today. Okay, Ika Hashwayna asks the 18th principle of Churva. Hei yai shcha tassai neg doi tamid. If his sin is in front of me always, as we've discussed, ki roi len an efe shachui tais lis ka'aban e se'a tamid, because it's actually fitting for a soul that has been, it's a sinning soul, so to speak, to remember his sin constantly to be able to do churva for them. But out to shi oisam le ketsi. I mean, you shouldn't just kind of forget about the letter until later to deal with. I'm in a vavoila yechod shu ad boi yechali fosai. And he shouldn't, they shouldn't be removed from his heart until he has found the proper relief from them, so to speak. Meaning, don't pop a churva. As it says in Tirun and Aleph, ki pasha'ai ani eida, Ika tassai neg doi tamid, I know my pasha'im, and my sin is constantly in front of me, says Davud Amela. He's always aware of it, because he's constantly doing churva for it. Ika aze yis ba'a basha'a shichu. We're going to go through this in the third shah about how to deal with having sins in front of you, the aware of that you did in the past. Okay, mem tess. Hei eka'a tisha'asa, the 19th principle of Churva. Azee basha'a toi bizdamein v'u taikef ta'a basha'i, forsaking the sin when he has an opportunity to do it, when he's in the same force of his desire as he had been the last time around. When he sinned, he was in a certain level of desire, and he's in that same level of desire, and he refrains from the sin. V'homa b'e sinne zechon le bocha. Chazal tessin yuma daf peyvov. Azeu ba'a churva a'a shichu basha'a maga'a tsa'a shichu. Who is a Ba'a churva person who repented, that his churva reaches all the way, that he can reach all the way until the throne of Hashem. Ka'a sh'en nivchan v'yatsan naki when he was tested, and he came out clean, voice of Perik, voice of Mokken, voice of Isha, at the same time period, in the same situation, and the same woman. He's got the exact same desire, the same situation, with the ability to sin as he did last time around. We'd say nam la'ima. What does that mean by this? Ki his damein a'a chet le yodda, we would take it yet, it means that the sin has come to his hand, and he's in the same state of the power of his yatsan as he was the last time. Va'a nibashiru e bitnoi, and his strength in the, it literally means like the muscles of the stomach, but his strength inside him, ka'a ito sh'en a'a shichu, he's got the same strength, the same power and ability to do this sin. Va'a ka'a vashu tsui, and he managed to crash and stop his evening inclination. Why did he not do it? Because he escaped from the sin, because coming from his fear of Hashem and the strength of his fear for sin. Umishe le his damein le yodda kinyin there, but if a person never was put back into that same situation, yoysef b'na shoy yusashem, ka'a ya'a seh kola yomim, even if he doesn't get back in the same situation which he's never been tested to see if he can stand up to the same challenge, but he should nevertheless be constantly working on his yusashem in order to strengthen himself. Again, he doesn't have to ask for that challenge, but if he's given the challenge, you have to obviously deal with it and not succumb to the sin. But if not, he should at least be constantly building up his yusashem throughout his life. Alka'a.

Okay, we're starting on page 12, and we're starting a new Simon. Simon Toph Memvov. Page 12, Simon Toph Memvov. Me, Shemaitse Chomets Bezech Amoyed. What happens when a person finds Chomets during Pesach? Pesach. Yeah, shock horror. Okay, Alif. Amaitse Chomets Bezech. A person who found Chomets in his home. I move a Chomet Moyed. If it's a Chomet Moyed, it's not Yom Tiff. If it's a Yon Tiff, take it outside by a Rhino and destroy it, burn it, mead. No delays. Memvo Yom Tiff. But if it's just Yom Tiff, that means first the Yom Tiff, last the Yom Tiff, second the Yom Tiff if you keep that. Then, you should overturn a utensil over it until it's very nightfall, which then becomes Motsi Yom Tiff. And then destroy it at that point. And he adds in parenthesis, And you might think I'm not going to touch it, I'm just going to set fire to it and make a fire and burn it on Yom Tiff. That you can't do either. Okay. Yom Tiff. So if you find it in a Chomet Moyed, you take it outside and burn it. So it's a Rhino. Immediately take it out of his domain. So no one should come to accidentally eat it before he managed to destroy it. So if you find it in a Chomet Moyed and destroy it immediately, then you have to make a fire on the Chomet Moyed. As for the question at this point, should you make a fire on the Chomet Moyed on this destroying of the Chomet Moyed? Right now. He really did that. He really did a bit of Chomet Moyed. He already nullified the Chomet Moyed and he actually probably burned the Chomet Moyed as well before Pesach. And now he comes across more Chomet Moyed on Pesach. Should you make a fire on this burning? One. Let's say Simon Taflam and hey, look over there. We're not going back. Mishnabur. So if you find it on Yom Tiff, well he's not allowed to do anything. All he can do is overturn a clay onto it until, like a bowl or something over it until after Yom Tiff. The Dilmer or Sila Michli. Why do you have to cover it? Because if people see it then it's not covered. They might be tempted to eat it. It's like a reminder. They shouldn't see it and therefore won't come to eat it. Dalad, Lefi. So why do they have to just overturn it and wait until after Yom Tiff? Because there's a whole list of things there. Because he's not able to carry it. Well, two things. He's not able to move it because he's not able to burn it. So Lefi, where's the Leima? The Imhaimutl, a telltale, because he would be permitted to carry it. So he would be required immediately to then take it outside or burn it. And we would not have allowed him to leave it inside the house with a clay overturned on it. If he could take it outside he would be required to do so immediately. So it must be the reason that he doesn't, is because he's not allowed to move it because it's muxa. So we're going to see, He's not able to move it. The muxa who? It's muxa because you're not allowed to eat it. You're not allowed to benefit from it. And therefore it's something which has no use on Yom Tiff. And therefore it's muxa. So Lefi, where's the Imhaimutl? He also is not able to burn it where it is. I feel like any mazes, a chomis klal, even if you could manage to burn it without even moving it, just kind of set fire to it with a blowtorch or something. Not exactly, it's Yom Tiff, but like he could transfer fire to it. Nepleshu haavar shalaila sehrech ha'yoyim because it's a fire that he's burning when he's not needed for that day. You're not trying to cook with it, you're not trying to heat up water to wash your feet with whatever. He's just trying to get rid of the chomis. That is not a fire that is the sehrech Yom Tiff. And a fire that's not the sehrech Yom Tiff, even if you could transfer it from somewhere else, you're not allowed to do it. Veinei mistire seh shokhanao chmashmet, a philip b'chomis chaloib bitloi, ke goinsh ne'schomis b'y Yom Tiff. So from the wording of the shokhanao, he doesn't differentiate, it seems to come out that even if there's chomis that he wasn't m'batel, such as he actually became leaven on Yom Tiff. He didn't have any chomis when Yom Tiff came in, but then he had some flour and a storage and then whatever got wet and became chomis. In that case as well, the eshel of atlei, where at this point he can't be m'batel it because you can't m'batel it, it's not in your position that you don't own. And he doesn't own it because you can't own chomis and p'esach. Ve, you're not able to own chomis, right? And he's now transgressing the ishel of B'aliyah because there is chomis in his home that he can't nullify. If you don't have chomis, you're not allowed to burn it just to get rid of it, anything like that. All you can do is over-technically unto it, even though you're transgressing the ishel of B'aliyah when it's in your possession underneath that clay. That's according to what seems to be from the shokhanao. But many placegim hold that, no, we're only talking here about chomis, which you were, you did nullify, you didn't make a betelon before yom tif, in which case, if you find out on yom tif, you're not transgressing the ishel of B'aliyah. In that case, these placegim say, where it was already, again, you were really move out of it before Pesach, not knowing exactly where it was necessarily. So in that case, when you're not transgressing an ishel to leave it there, it's enough just to over-technically unto it. And with the chomis, you'll make a betelon, but any case of chomis which you did not move out of, like the case we just had, where we actually turned the chomis on Pesach, as we love the B'aliyah, then the Laisase of not having chomis in your possession comes along, but dochi al-koponim tilt the jarbonon, and it overrides the ishe jarbonon of carrying muxa. Because to keep it in your possession, you're transgressing the ishetera, and to move the muxa is an ishe jarbonon, so we say that the D'aisa overrides the jarbonon, and you could do, therefore, based on this, is, again, Dafgren, a case when it wasn't nullified before Pesach, where it came into existence on Pesach, because flour got wet, whatever. Here, in such a case, we say you're allowed to carry it in order to take it straight away, and either throw it into a river, throw it into a bathroom, or toilet. What? As yet, no. We haven't read those words yet. Or, crumbled up, and throw it into the wind, these are all classic ways of B'aliyah, that we described this week earlier. So, that you could do according to these Pesachim, since the chomis came into existence on Yom Tef, he's transgressing B'aliyah to own it, and therefore, the mitzah, the mitzah B'aliyah overrides the muxah issue. But, I think, the mother, and some can even say that you're allowed to actually burn that chomis, if it came into existence on Yom Tef, we don't have to do that, we don't have to do that, because the concept of once burning is mother for a sirech, like cooking is also mother sirech, when there's no specific need for food, we could go in there, some type of need on that day for it, even if it's not cooking or anything like that, like over here, when there is a need because you have to get rid of your chomis, you can't have chomis on Pesach, therefore, come to some place, you're even allowed to burn that chomis. We can go in there, we'll show you however, the mitzah with the minigas like the first opinion, said that we don't differentiate in the types of chomis we're talking about, whether he did a bitter with Pesach or whether it came into existence on Pesach, it doesn't make any difference, but in all cases, he just turns the bowl onto the chomis, over the chomis, and then deals with it off the Yom Tef. There are places that follow the second opinion, which is that if it came into existence on Yom Tef, you're allowed to get rid of it or burn it, maybe even, then, no, that's an acceptable minig. They claim that they'll tell, they should not stop doing that minig, that's fine. The standard minig is not to, but there are some who have the minig, a

Okay, we're on page Chofaleth, and we are in Simon Toft Mem Vov, this space. Page Chofaleth, Simon Toft Mem Vov, this space. There's a shokonach. The yeishmish o'aime, now the previous sif was talking about if a person found comets in Cholomaiad, and then if he found out in Yom Tif, so Cholomaiad, he could, he just has to take a hand but immediately, if it's Yom Tif, he has to cover it and ask the Yom Tif to deal with it. But now yeishmish o'aime, the Yom Toshaini deal with Cholomaiad, some say that Yom Toshaini in Cholamaiad has the same deal as Cholomaiad, meaning that he doesn't wait, doesn't just cover it and wait till after Yom Tif, he can burn it immediately on Yom Tif. So that's the, that's the extending the khidish. So okay, let's see the Mr Boo at the bottom of some of the last few words of the page. Lenions there in this way, Yom Toshaini is like Cholomaiad, but to learn more, mean to say that in Motsah Chomets by Yom Toshaini, again what we just spoke out, if a person found Chomets on Yom Toshaini, the second day Pesach, in a case where I love it a little bit, and if any of you are in a reality does not overturn a cli onto it, as we discussed yesterday, but rather he should take a hand burn it immediately. We are doing it in Motsah by Yom Tif, we're showing, and the same thing also would apply if it was first day Yom Tif, because if I love it a little bit, then you have to overturn a cli, and he should wait there in that state until night, meaning the end of first day Yom Tif, because you are in Yom Toshaini, and then when Yom Toshaini kicks in, he should then burn it. Again, the case that you've gone up was that he found Chomets on Yom Toshaini, but the Mr Boo was adding that even if he found on Yom Tif vision, and we said he should overturn a cli onto it and wait till after Yom Tif, we just mean wait till after first day Yom Tif to now, second day Yom Tif, and now you can destroy it. I'm Basharia Knessa-Kadayla, she's a believer of Eli Raba, that Eli R brings it, she came a place in Chokina there, a number of places in Disagree, meaning to Yom Toshaini, Shavinu, Abon, Yom Tif, Rishon, and the Chaldova, we do not differentiate and view Yom Toshaini, like Cholamoid, we have Yom Toshaini treated like Yom Tif, Rishon, in all matters in which case, you would not be able to burn it later, we'd have to discover it and wait till after Yom Toshaini. Well, at the end of the day, we will wait till after Yom Toshaini, and wait till after Yom Toshaini, if a person had already been back to the Chomets, as he usually would do before Pesach, Yom Toshaini, then we view Yom Toshaini, like Yom Tif, Rishon, that they should not burn it straight away, because the chi of to burn it, if you really did a bit all, with any jarbonon. So we have the jarbonon mid, so keeping Yom Toshaini, overrides the jarbonon of destroying the Chomets. That's because it was jarbonon. Well, I came late to Chomets, so I missed Chomets, to take a Pesach, but if he did not, move on to the Chomets, or something became Chomets on Pesach, which we discussed yesterday, there ain't a bechalal bit, which means anything that was, any Chomets was created during Pesach, was not covered by the bit that he did before Pesach, by Yibbazeshio Kazayis, and there was a Kazayis of Chomets now. So the Kulaama, either be there, or bow, you probably won't say, all agree that a person transgresses only Chomets, if he has those in his possession, either if he wasn't about to do it, or he wasn't about to do it, and the new Chomet was created. So he's transgressing the esoteria of having Chomets in his possession, and therefore, you can rely on this opinion we bought in the Shoronach, Yesh Misho Aimeer, that we treat secondary yantuf like Kulaamaid, but the title of that, meaning that he should be able to move the Chomets, which is Muxa, on secondary yantuf, and throw it into the sea, or into down the toilet, and after that, we'll be sure to mutter, but there can be yantuf, since most anyway, we'll try and say, you can even do that yantuf, we didn't pass it that way, but at least yantuf, you can be makele, in this way. Okay, once we didn't pass it that way, it's again, we have to go back to see the details of Sif alas, to see when, when it will be a problem of Muxa, but that was all dealt with yesterday. Okay, Sif Gimo, in the Shoronach, page 42, Gagoy shall enoy yehudi, if a non-Jew had a roof, Shoray esamuch le Gagoy shay iso, which was, next to the roof of a Jew. So the two roofs, basically, touch, but niskal galachom ets me Gagoy shay, yehudi le Gagoy shay iso, and then some comets rolled from the non-Jew's roof to the Jew's roof. So now, the Jew has comets on his roof. That doesn't belong to him. Ha'wayz adaychfwebe kane, he should push it with a stick, get it off his roof. Bimhaya beshabasabiyantif, kwaifal avkli, but if it's Shahzabiyantif, he can't do that. He should overturn a kli onto the comets of the Goy. Why, again, the reason we mentioned that why he wouldn't be able to do it, dith asa, letal tole byantif ashabas, because you're not allowed to handle kawi, move, yantif, on yantif ashab, you're not allowed to, again, when it's hesach, you're not allowed to handle comets. So all he can do is, again, if it's not Shahzabiyantif, he should poke it with a stick. If it's Shahzabiyantif, he should just overturn a kli into last words, as we've discussed. Okay, sifkotten, tess. Hawayze deichfui, we said, if it rolled onto his roof and it's not Shahzabiyantif, he should push it with a stick. That after Ain khamet shalai, even though it's not his khamets, they ain't overvalued, and therefore he's not transgressing the issue of having his possession, we can welcome Osilash Reis, but surely he's still not allowed to keep it in his possession, even if it's not his. Dil maas ila meichol, mi nei beshash oile agaglush tashpre, because maybe if he goes onto his roof to use it, they would use that, the roof, often for various purposes. He might go up there and see it and have a big desire and eat it. So, that's a concern, and therefore he has to get rid of it. Sifkotten yud, the khanet, use a stick. Liga, boibiyadam, Osilabiyantif, actually handle it, touch it with his hands, they'll be prohibited. Dil maas ila meichol, mi nei, because if he touches his hand, then we might even be more tempted to eat it. Baaf al-gav, the khamets shalai, Matauzal, the south of the Kholomoi, even though if it's his own, if it's his own khamets, we do say touch it on Kholomoi, touch it directly and take it out to burn. Bukle el-sif al-as. Tsaakom, we're learning to touch it directly there but not over here. Haasam shani, over there, in sif al-ahu is different. T'kemen shu maa chazar, l'alab l-salfoi, loi chashunin sham yushkach yuchlenu. Since he's going there to actually take it, while he handles it, he's taking it out to burn, therefore we're not worried to forget it, because he's directly doing the opposite. He's taking it out to the midst of burning, he wouldn't forget and end up eating it. But over here, he can't burn it because it's not his. He just has to get it off out of his roof and therefore we don't let him touch it directly. Sif-kham-yu al-as. T'kemen shu maa chazar, loi chashunin sham yushkach because he's adding the O-maa at the end, you have to, on Chasar-yantif, if you find it on your roof, you have to just overturn a clay onto it, because you can't handle it on Chasar-yantif. Now this brings up a question in Hilghuz-muqsa. Also tell, to lay down, hainu af al-yath al-yadei de-khifabakana even to move it with a stick would be asa. The totem al-asad shmei totem because indirectly moving muqsa is considered to be moving muqsa. And you're not allowed to move it even through a stick. Biashhenu ad-chalamoyed l'chakach yet-chafhenu le-gaga shal-akam al-yushkisarabim and therefore he can't do on Chasar-yantif, he should wait until chalamoyed and then push it into the roof of the goi or out into the shisarabim away from hi

Continuing in the Shah-e-Chuva, we're in Shah-e-Chuva and we're in the middle of the letter MEM test number 49, we started yesterday, and we finished that off today. And we were discussing, again this is the 19th Principle of Chuva, we were discussing giving up the Avera in a way where if he would have the very same situation again, with the same desire, he would overcome it. And even if he doesn't get put in that situation of being tested, he should still be working on his U.S. Hashem, because he's trying to do it with Chuva. He should be working on increasing and building his U.S. Hashem daily throughout his life, so that if they ever test that Avera comes his way, he'll be able to overcome it. We're starting with Kars-e-Yakhlif. Kars-e-Yakhlif Karecha Yira, and once the strength of his fear of Hashem has refreshed itself and reinvigorated it, and day Kivoyishpa Karecha desi, it's over. And so it's reached a point, it's now his U.S. Hashem is enough that he'd be able to conquer his Yetzorah, and his power has enough power over his great desire. He hasn't been tested, but he's increased his U.S. Hashem to a way where he now would be strong enough to resist the Yetzorah. Halay b'ichin libeis huyovin, then the one who examines people's hearts, the Kars-e-Yakhlif, will understand, reneits enough shoy huyeda, and he'll know about this person's soul. This person really has become that kind of person who doesn't sin in that way. Ki imyovir li denisain, that he knows that the Kars-e-Yakhlif knows that if this person will come to a situation of being tested, the agil yadik in our issue, and in the same situation as the first time around, the Yadis enough shoy meyadik, so he will be able to save his soul from the hand of his evil inclination. It's kind of similar to what the Rambam speaks about, that Kosh Borchon could be made, that he won't, right, he does enough trivah. Now, the Bashara trivah, Detsim is not as, in terms of the simple reading, he's not as strict as the Rambam, as the Kosh Borchon will tell you, will say that this person will never go back to sin, that's obviously a very high level, because of simple reading, and the Shara trivah generally will find is not, doesn't say it quite that way, but here he's saying that Kosh Borchon knows that this person will, if a challenge ever comes, this person has built himself up enough that he will be able to resist the challenge. Reinei hu lifnei ashem, be madriga yoyne, mi na trivah, and that's, before ashem, that's considered to be the highest level of trivah. That's what we find Shara Menachseid in Mishlei. The Chesed, the Mishchukhupah of Reine, again we see this many times, in kindness and in truth, will be, a sin will be atoned, Abiyas ashem, Sur Meirah, and in the fear of ashem, he will move away from evil. Perush, Abiyas ashem, right, through his Yers ashem, Lassaw Minharah, that he is able to move away from evil in the Zamaliya, if it will ever come his way, he will have enough Yershamayim to be able to resist the sin. Umilassaw Makal, this word Sur, Sur Meirah, is Makal, which means it's like the infinitive, to move away. Right, that's how you'd read it in English. But Yair Dala Perush has there, Masha'Allah, Omar the Sur. Not he does move away, but he is able, his Yershamayim gives him the ability to be able to move away. Again, we're talking about a situation where he didn't actually get tested, he just built up the Yershamayim that he could be tested because if he ever was tested, he would be able to move away from evil, that's what he's trying to bring up. And that which is part of Surah Ashem as we know, go away from evil and do good. Yure'el-e-Kihim Basha'amirah and another part of Surah Ashem is the one who fears ashem and goes away from evil. So it looks like he actually is going away from evil, not just potentially. It just means to say that if the opportunity ever comes to sin, he will move away from the evil. Because he has that ability, he's built up in the Yosemite. Because you don't say move away from a particular action unless it came up close to you. It means you were actually given the opportunity to do it. If you don't have the opportunity, you don't say stay away from McDonald's if you're like 100 miles away. If you're walking up to the store, you say don't walk in. Like that type of thing. Yosemite is a person who sat out and did not do an aveira. Notice how he's a mitzvah. He's rewarded that he has performed the mitzvah. What's the situation where that's true? It's not always true. A person is sitting at home and he doesn't eat shrimp. Do we get the rewarded for not eating shrimp? Not really. Why? Because we don't do the aveira. It's really talking about a person who had the opportunity to do it. He's gone past the... Someone offers him a piece of shrimp, whatever. And he doesn't eat it. That's where he rewarded it if he did a mitzvah. But if he's not even in the situation of the aveira, then that's not what the gamar is talking about in Kudushan and in Makkah. Ad kam.

So, continuing in the Shai Chiva, we are in Shah Wishoyn and we're up to the letter Nun, coming towards the end of Shah Wishoyn, so we're in the letter Nun, we're trying to do Nun and Nun all of today. Ha'ik Nun, Ha'ikah Ha'esim, the 20th principle of Chiva. La'ashi Vrabi Ma'avoyn Kashetase Giodi. Now we're going to talk about other people, that a person should make his best effort to try to bring others back from sin, to repent or to move away from sin, help others to do so. Shunema, as a positive thing in your head, shuvu vahashi wu mikopi sheikhem. You should return vahashi wu and bring back others from your sins. La'madnu, we learn from there, heze m'ikari atchiva. This is actually one of the foundational principles of Chiva, is to try to help others to do better as well. And it says, in Ba'iku Yutez, Ha'ikhei a'ikhei a'ikha m'isachah, la'itisa alavheit, where you should surely rebuke your brother or whatever, and shouldn't bear sin because of him. La'madnu, ki imloi yur i'ikhei no, so we learn from here that if you would not rebuke him, ye anesh al khatav, if a person has the ability to rebuke someone else who's sinning and he doesn't, he's going to be punished for that person's sins as well. The David, Oliver Sholom Oma b'mizachiva, and also in Nun'alaf, which is the famous Chiva Mismol, we've referred to many times, Dodeh Melechot, alamda p'hishim d'ochekha I will teach to the sinners your ways, m'chatoim e'lecha yashivu, and the sins or the sinners will return back to you. This is part of his Chiva process. His Chiva process was viewed in his eyes as an avir with Ba'ashemba, he has to be Chiva for, and one of the ways he's doing that in this posthuk, in this parik about his Chiva, is that he's trying to bring others close to Hashem and to others to repent for their sins. Nun'alaf, Hinei, having said, we said 20 different foundational principles of Chiva, so Hinei, Hishlam nubayu e'kho'i chiva, we now completed our explanations of the different foundational principles of Chiva. Na'atah sim ale v'ochha, les boinim b'jurim ha ma'akmizachiva, now you have to pay attention and think about those things which prevent a person from doing Chiva. Watzilayma, kimishe parik ulo'i b'nichshua b'echam e'em tomid, a person who has thrown off the yoke of Hashem in a particular area, a particular thing, and he's stumbling regularly, constantly, in a particular sin, chuvos e'i kasha, for him, it hard to do Chiva. In koshelta b'echam e'em tomid, if it's a particular sin that you are doing constantly, chazag b'emmaz lish parik siach v'ahab et trile betachin, and you need to be strong and courageous and strengthen yourself to constantly and be increasing your twillers, working on increasing your twillers and your supplications before Hashem. Be'ezoch haia l'akkaim e'i khodir e'i kha e'i Chiva, and make your best efforts, e'ezola l'akkaim, to encourage yourself to be able to fulfill all the different aspects of Chiva. Again, if a person is singing regularly, with a particular sin, or mornat, he has to davantash e'em with a lot of strength and effort, and strengthen himself to try to follow the ways of the foundations of Chiva. Be'to yisiv lekach po'hem, minadrochim ashe ispa'o b'sha'o vee, and also you're going to take extra musa, extra guidance from that which we're going to explain in the fourth shah of the Saffa. Be'timsa khanina, and you will find pardon, but t'inath enoach e'em, and you'll be given m'asih. Adh khan.

Okay, we're starting with page 44 and last time we started a new Simon, Simon Toth-Mem-Zayn. The last time, all the time before. But either way, we're in that way towards the end of Sif Aleph of Toth-Mem-Zayn, page 44, and we're going to just come in on the Ramah, which is the top line of the page. We're discussing the idea of flavors, of comets going into other foods and things like that. And here we have to speak out a very specific case. In terms of the concept of reyach, which is like steam, smell that's coming out of a food, whether that has halakhic significance, if you have a pot of food that contains comets, and it's giving off steam, giving off smell, flavor, will that go into other pots and mean that those other pots are comets? There are those who are lenient, even though, again, we found that there's many stringencies when it comes to comets compared to other things, but there are those who are lenient to say that just like in cases of other items remaining when it went through in the same way through reyach, so too with comets we're ever going to have the same leniency. We'll see in cases of what that will be with the general guidelines. So those are lenient to say just like in cases where we can be lenient with others, so we can also be lenient with comets when it comes to reyach. And there are those who are stringent to say that there is still the din of mashu, then there's all that needs to be explained. And he continues, but it's only in a case where this concept of reyach is even relevant, it's just that we would say that in other cases of a sum it's not halakhic significance. So again, it's all a bit cryptic and it'll explain each stage, come on, she's buying you a day, seven kufs, kufs, kufs, kufs, kufs, let's see how this might be explained. He's going through each without phrases here that are not clear what they mean. We saw Makhlaikes, Meikilim, Meikhmachmim about a certain case, but we'll tie it all together. Let's say the mission of both the contest, the Indian tabshil. So we said that in the din of reyach and melsa of the what's giving or it's giving off steam or heat, whatever flavor through steam, in terms of a tabshil that has other tabshil. So says the mission of both the contest and the Indian tabshil. The wording is not so exact. If you're talking about a pot of food, a pot with a lid on top of food, then the concept of reyach is not relevant, there's no reyach, there's no steam coming out and going on other things. So we're talking about roasted items. Gonsha yasli, shomein, but you know, for example, if you have inside one an oven, you have fatty roasted meat. The kicker, roasting roasted, the kicker shall come out and you have a loaf of comets in the same oven. A loaf of bread baking while a piece of meat is roasting. The ozil, high shomein, because the fattiness of the meat comes and fattens up the loaf, it's not touching, in the same oven. The high kicker has a nice reyach, and once it does that, now you've got this kind of flavor movement. The meat is fatty, the comets isn't, but the fattiness of the meat causes the loaf to become something that can spread its flavor because of the fattiness, and that will then go back into the meat. Okay, so we have to see exactly what the case is, but that's again, the story of the shomein, even though it's a bit of a tausho, it's not really a tausho. The story again, the bottom line is you've got an oven with a loaf of bread in it and fatty meat in it roasting, and does, do we say that the flavor of the comets bread goes into the fatty meat with the fattiness in the same oven. So again, it sounds like they're not touching, it's just the steam and whatever's inside the oven, it's a problem. So we saw in the Amor, that in other parallel situations of other, where we could make it over here as well, and now those are that mashuhu is also by comets. So how does that work? That after comets for pesach, even though it's true that any amount of comets prohibits on pesach, so we got mixed into other things. That's when the actual issa got absorbed into the non-comets item. So you've got, you know, the touching whenever they get transferred through. That's just a question of being the same enclosed space and there's a steam, whatever. Although there are situations of obiasa, we're not only more machme with comets than by other things. That's the meat in the miki-lim. So you've got yudaluf, bimokim dahaya mutta, meaning in cases that would have been mutta by adresu, we mutta here as well. Now what are cases that would be mutta? We don't know this yet, right? The yudaluf, that's the lemur, but that was the kind of al-marikha-lav-milse of the ebed. In cases where we say that by the ebed issa was producing steam and it was in the same oven as in Heta, that we would have been makul in such a case with adresu, not with comets. It can be the ebed if it happens. So the same thing would apply to comets. So we're not going to be more machme with comets than by other issu. We'll have hookah bimada-machmarinan, by al-mar, which excludes a case where we are usually machme. What does mean we're usually machme? We're going bimhaya-ha-heta-dava-kharif. Let's say the permitted item was a sharp item. So say if an issa be kilboi. That sucks in, so to speak, the issa because it's sharp. It can absorb into it the issa into it. You've got an onion or something and it draws the issa into it. Because you're getting hachalain, it's certainly you're going to say that over here when you've got a loaf of bread in the same oven as onions or whatever, that the onions will draw the, again they're not touching, it's just in the same airspace, but they're both hot and producing steam, that the onions will draw the flavor of the khamits into themselves. So that would be, again this is all the makal opinion, that we're not more machme by khamits in this area of reiha than we are by other issu. And then we have yud-beis, vyesh-machmarinan, and there are those who are students, that any amount of khamits is a problem, but assa feel it with the evid. And even with the evid, if it will happen, if it will happen happened, that we'd still have to be machme to say, well if any amount of khamits or the tiniest amount of khamits came into that item, it would be assa. Then he goes on to say in the Ramal, that dafgah in a situation where it's possible or relevant to talk about reiha by other issuim, by other issuim we say, wow, haalachically it doesn't have significance, right, that's the case we're talking about. So okay, it says yud-gimo, but dafgah maachmarinan, but we're not talking about a case where reiha is even relevant by other issuim, meaning you even try to talk about it, to then paskin it's okay, right. So hainush, haiha-tano-kathin-versasin, that will be a case where the steam, the reiha, I don't know if it's the word steam is the best translation, but something like steam is coming off, and when would it even potentially be a problem, when you're talking about a small oven which is closed, which is closed up, which is sealed. The khamits, the amats, the shneim, the gulim, the seikh-tana, and you have both the khamits and the machsa, or whatever, the non-khamits, open in the same oven. So you've got a small oven, and it's completely sealed, so there's no air getting out, and they are both exposed, right, they're uncovered, they're not wrapped up or anything. So we're going there, khaim-al-an-ba'al-mat, bide'e bide'e bide'e khalam, you'll see that we say bide'e bide'e in that situation, by other issuim, that the fact that the steam is coming off of the prohibited item doesn't prohibit. But hainush, hainush, you're not allowed to do it, you're not allowed to put them in the same oven, but if you did, then bide'e bide'e bide'e so okay. Like we were earlier today, Simon Professor, I entrammed the denim of Rekha. Well, hain, and therefore once we establish that by other issuim, but the bide'e bide'e bide'e is okay. Well

And continuing the Shai Tshuva, we are now coming to the last chair of Shai Rishu'in. So we are in Shai Rishu'in and we're up to the letter Numbeth, number 52. So he's speaking about the idea that you should avoid things which prevent Tshuva. I will mention to you about that which Chazar discussed in terms of things that prevent Tshuva. I'm going to be saying to you what Chazar tells us and he brings it interesting from the whiffing room. There are 24 things that prevent Tshuva, opendance. And they are here, here we go, 24 coming up. Aleph is Rakhilis, tail-wearing. Beis, Loshunho, which is slander, not the same as tail-wearing. Gimo, Baal Khema, an angry person. Dalad, Ubal Makhshara, a person with bad thoughts. Hey, I'm a Shabela Rasha, a person who connects to and joins and becomes friendly with a Rasha. Vav is Vahra, Ghebal's food, the Shana Meshbeke is Vahra. It's a person who regularly eats in the home of the people who don't really have enough to provide. They've got just enough for their family, you go there and eat there, so they're going to be, you're going to be taking their food that they need themselves. Zayin, I'm a Staka Barai, a person who looks at immoral things. Khes, Vahra Khailik, Im Ganav, a person who is, sounds like he divides up with a thief. That means a thief steals stuff and he's not the burglar. He just takes some of the spoils, or buys them, or tests. Vahra Aime, Echte Vahrashov, a person who says, I will sin and I will do chuvah. It's actually a mishno in Yuma. Ha Aime, Echte Vahrashov, Aime speaking Biala says chuvah. If a person says, I will sin and do chuvah, they will, from Shemai they will not give him the ability to do chuvah. They won't give him the opportunity. Echte Vahrashov, if he says, I will sin and Yom Kippur will atone for me. Aime, Yom Kippur, it does not atone for that sin. Yud, the 10th thing. Miskabed Baklun Khavey, a person who takes honour from someone else's downfall. Yud Alif, each one, of course we can speak about, about each of these things. Yud Alif, Vahrashov, a person who separates himself from the community. Yud, Vahrashov, a person who discusses his father's, four fathers, or his rabbis. Yud, Gimo, Vahrashov, a person who curses the many. Yud, Dalad, Vahrashov, a person who prevents the many from doing the mitzvah. That's Yud, Dalad, that's the 14th. Tess, Vahrashov, the 15th. Vahrashov, a person who drives and inclines a person, his friend, from the good path to going off on the bad path. He's influencing him to take a bad path. Tess, Zain, a person who uses the security given to him by a man for a loan. Yud, Zain, Vahrashov, a person who takes bribery in order to incline a din towards away from where it's supposed to be. Yud, Tess, Vahrashov, a person who finds a lost get after going, he does not return to the owner. Yud, Tess, Vahrashov, a person who sees that his friend has gone off on a bad path and he is not protesting. He's not trying to stop him. What's relevant in each generation and each time in each person. Vahrashov, a person who eats from the booty taken from the poor orphans and the widows. Money that was really set aside for them and they got taken from them and a person eats from that. Yud, Tess, Vahrashov, a person who disagrees with the government. Yud, Tess, Vahrashov, a person who suspects closure people from doing things wrong. Khovskymo is a syrinist, a tycho who hates rebuke. And the final one is Khovtalev, a malek, a mitzvah, a person who makes a makkui out of the mitzvs. All these 24 things independently, not only for the old 24, but any of these 24 things can prevent a person from doing chuvah.

Okay, continuing in the chartiola, we're starting the new Shah, Shah-Shayni, the second part of the safer Shah-Shayni And of course we're up to the letter Aleph, and I don't know if every prince got this, but the introductory sentence at the top here Of Shah-Shayni says, In order, right, to instruct the different ways a person can awaken and inspire himself to return to Hashem So, Aleph, okay, Dar, you should know I said he writes very poetically a bit. Ki Dar chi ha-sibwais, the different ways of the causes she's Ayurha Adam bahen, lashtim adroh khabaroyim, hem shay shisha There's six different ways that a person could inspire himself to return and repent from his bad ways Vr'al eichad mehem, limad nudas esa Adam And in, through, in each of those six We've been Right, limad nudas esa Adam, eich yishchalik, bechheike tochunase We've taught, we can teach a person like how to analyze it with, in the proper way But yazin ad tunase, and really to delve into it and understand to its depths, the best of the ability, what it means, as we'll see We will turn our ears to listen to logic and knowledge Iqaim, Iqaim, valuable principles, as I say, it's quite poetic, right? L'qal khefse hem, for all of their needs, Drushim and Iqaim, they, all of their needs will be able to be achieved through understanding this properly But yaisim eheima, and more than this, b'ni hezay, you should be more careful L'ashuv b'chol yoyem nashchachal itahe, that you should repent daily and purify your soul Bel ade techeze, even if you, even if you don't see, s'ibah ha'maywes, the yadah yoyem yukushun makshoy seher Even if there's nothing which is necessarily inspiring on that particular day to do chuvah, you should still make sure they are doing chuvah every day And purifying yourself Khe tiz koyes b'yoye acha, you should remember your Creator, b'yayah l'chazachoy, l'amehshev, and it will remind you, l'amehshev nefesh m'dachit haldeth gush acha To refine your soul from the ways of the different things that are basically, basically, you'll come at different events that are merely, so to speak, clods of dirt You're basically all the physical things going on around you But you should try to raise yourself above all that by remembering your Creator And you should bear your bow, m'dachah, of your understanding, l'yahsheh hadui tibachah Very poetic, hard words Like, l'yahsheh hadui tibachah to straighten up the refinements of your nature And your fiyah of Hashem, and his love, and your fiyah of Hashem, and your love, and your love, and your fiyah of Hashem should be increasing all the time But to describe our new current kapecha, and you should be very careful constantly about the cleanliness of your hands, from theft and the like And you should cut away from your thoughts any type of rebellious ideas And you should feed the bearers of your soul And if you remember your Creator, you will be adorned and complete your beauty by remembering your Creator That gives you beauty And the commercial costs that it says in Nishaya, by Hashem, Yitzdeku, through Hashem they have become righteous with Hallu And being praised, because of their Yisau, all of their Yisau have become just and being praised because of Hashem But through this omnits, and it should be extra effort in the different ways that will help yourself to inspire yourself towards Shuva This is again the six ways that we will be explaining And even if you don't reach those levels, you can still humble your heart from the other ways and different evils Even if you're not able to achieve one of these six ways of bringing you back to Shuva, you should still be purifying yourself and humbling yourself And according to the small amount of your recognition You don't really fully recognize, you only partially recognize that which is awakening you to do your heart to do Shuva And according to the amount that it directs you towards finding favor for Hashem, you should examine, you should understand Meaning, even if you don't fully achieve this inspiration and this drive towards your Shuva But on any level you can achieve it, you can get to it, any amount you can have that inspiration will help you to be directed on the right path Because Shuva comes from an important soul So again, extremely poetic this paragraph, and I don't know if he's going to continue this way, I don't think so But for some reason he went by poetics, described the importance of a person inspiring himself to do Shuva in these various ways

And continuing in the Shah-i-Chuva, yesterday we began Shah-Shayni and we're now up to the letter base. Again, as we said yesterday, the first letter, letter Aleph, was very poetic, at least that's the way I took it. And base, we get back to the regular Lashoyness of the Shah-i-Chuva. Hadir-e-Kharishoyn, the first way. Again, we said the sixth way that a person needs to awaken himself, inspire himself in the path of Chuva. Hadir-e-Kharishoyn, the first way. When a person experiences suffering, difficulties, he should take it to heart, and he should say, And it's because of the way I chose and the bad ways I've taken. And that's what's causing this. It's sins. The Yosh-re-Lashem, the Chameirah, and therefore he should return to Hashem and Hashem will have mercy on him. And in Shanaimah, as it says in Dhu-am-na-ud-Dhalaf, And M'tzau'u, Royce, Royce, M'tzau'u Royce, and these terrible things and suffering have found him. Dhu-am-ba, and he says by Yema Hu, on that day when he realizes it, he says, The reason it's happening to me is because I do not have Hashem inside me. M'tzau'u, Royce, Royce, Royce, that's why these difficulties, these bad things have come and found me. So that's the first derech of inspiration to the Dhu-chubba, when a person experiences difficulties. M'tira b'minak-bhasa-radam, well, we find this amongst people. K'yech-te-esh-li-esh, when one person upsets wrongs another, And when the difficulty comes away of the person who had inflicted the suffering, he regrets what he did. We kanae-love, m'kleshu tsach-le-zasei. Now, again, the offender humbles himself before the victim, his victim, because he needs the help of the victim. He's in a difficult situation, he went other. Let's say he slashed the tithes of a doctor, and now he's run illness, he has to go to the doctor and grovel before him and say, I'm so sorry, because I need your help, even though I slashed your tithes yesterday. This, the victim, and the doctor in my ridiculous story, the regret will actually be viewed in the eyes of the person he's trying to grovel in front of, as even worse. Oh, now you come to me? We find yiftach says, and it's interesting that you'd other, but what do I do about him? Why are you coming to me now? Just because you're in trouble, you're having difficulties. So if that's true, so what does that help us to go to Hashem and Shem just because we're suffering? You say, Hashem will say, okay, so you wrong me and you're suffering, so what do you want from me now? It's one of the kinds of Hashem that despite all that, despite this logic that we just said, Hashem still accepts us in shuva when the person comes to repent from the difficulty of suffering. And Hashem's chesed means that a person will be able to find favor before him. And Hashem will still love this offering, the coming forward of this sinner, when he feels the rebuke and he feels the trouble and he comes to Hashem. Hashem is kind enough to accept him. Hashem will say, Hashem will accept Hashem as within Hashem. Return Hashem to Hashem, because you have stumbled in your sin. Take the matters to heart. And at the end of the prophecy it says, I will heal you because of your chover. I will love you because you're coming forward. And Hashem will still love and accept this person like a father accepts his son.

OK, we're starting in Peshrof Gimel. We are halfway through Sif Gimel. In Simon Toph Mem Zayn Sif Gimel, we could just start at the Rammel last time. We did the first part of the Rammel, but we didn't continue. So Peshrof Gimel, Simon Toph Mem Zayn Sif Gimel, on the last line of the page, where the Rammel starts. And me, with Chimem Klisheini, and Lachush, we spoke about yesterday, that if Chomets got heated up in a Klisheini together with non-chomets, or, say, in this, we see exactly what the case is. But generally, we say, again, the case actually here was a chicken that had a wheat kernel inside it. And that heating up of the chicken with the wheat kernel is only a problem if it gets heated up properly in a way that it would actually spread the taste throughout the chicken. But if it was just heated up in a Klisheini, then we're not worried, because that's not a Klisheini that can't cook, and can't be muffled, right? Or, and it cannot be muffled, it can't call something to spit out its taste, or call something else to absorb taste. So that's the Klisheini. But, yesh machhwein is what we're really starting today. Yesh machhwein, with Klisheini on Pesach, Sam Arstringer, when it comes to a Klisheini on Pesach, on page 46, the Tau Lachmei in my Yad Zaledes Boi is good to be machmei if the Klisheini is at a temperature of Yad Zaledes Boi, which we haven't defined, we have to define what it is. The Laav Ochi Lai Miki Klisheini, because if it's not at a temperature called Yad Zaledes Boi, where you take your hand away because it's hot, that's not called a Klisheini anyway. So we have this Khmer of on Pesach with Klisheini according to Yesh Machhwein, but it's only relevant when the Klisheini has heat to a degree of Yad Zaledes Boi. Okay, back to page 46. Last few words of the page, it's the Pesach. Some of you people are machmei with the Klisheini on Pesach but it's a layma after an actinally eke aloha, even though the standard established aloha is, and now page 46, the Yad Zaledes Boi Miki Klisheini, in imaflet imavlir, that a Klisheini is not capable of causing other things to spit out or causing other things to absorb flavor. Miki Miki Klisheini in imaflet imavlir, but on Pesach we are concerned for the student in opinion that says they actually can. And the conclusion of the ma'maw was the Teiblachmei, it's good to be machmei if it's Yad Zaledes Boi, as we'll see what that is, chavav, the Teiblachmei imam inachita, ena bakua. Now, again, the case we've spoken about whether the wheat is inside the chicken, but what happens if that wheat is ena bakua? It didn't crack open, rakh nisraka just softened. So, therefore the flavor doesn't come out as much if it didn't really open. The Yeshheini said ma'ruba and it's also a situation where there's gonna be a great financial loss. Let's say they're very poor, they've only got one chicken deep and it's gonna prevent Simchus Yandes because they weren't able to have anything placing on Yandes, for example. If it's ma'ruba, you could be lenient in this case to that if it was in a Klisheini that it was hot, then we don't have to worry. So, what is this Yad Zaledes Boi? Yad Zaledes Boi literally means if your hand is drawn away from it to that degree of temperature. But after a certain toss of science if you base ma'ruba and ma'ruba you say a basa sh'inisha apasinin because you name that sh'ampriti even though we do find in the ma'ruba in over there in toss of science again in Hilkes-Pesach that the ma'ruba says, or you say ma'ruba, that if you have meat that was sitting, soaking even in cold water in a Klisheini and you found wheat in that Klisheini. So it looks like even without heat we have to be concerned that comets can be absorbed into meat. So how come over here, we're not worried about the unnecessary heat. So here it's a ma'rubrom. Well, ma'rubrom explains what looks like a contradiction. He says, There we're talking about meat, a meat which has cracks in it. It's got cracks in the meat and it opens up. And therefore the water, which is now comets deep water will get absorbed through the cracks of the meat. The kamai, but they from Charlie, they're here. We're not talking about cracked meat. We're talking about the whole side of a chicken, which is not like cracked and open up. Sha'a's in a Boston air-side of my mind. Hamim, where if it's such a case where it's not cracked, it's smooth, then the meat can only absorb when it's hot water. Again, there's wheat inside the chicken, but there has to be hot water to make it be spread, to make the flavor spread over here. And over Hamim, like me, it's only categorized as something hot when it's at the temperature of Yad, say, if you know what temperature is, that temperature, it's defined as, I'm not going to explain exactly, between 40 and 40 degrees Celsius, there's in Fahrenheit 110, around 110 degrees Fahrenheit, more or less, is the, we're not going to say that's the temperature of Yad, of Ben-Sinabah Sha'a's, it's the most Makhmi, it's 40 degrees Celsius. That's the temperature we're talking about. But Hamim, let's skip. Hamim, like me, I did not skip. I'll read it again. Hamim, like me, but Hamim, but Hamim, but Hamim, but Hamim, but Hamim, but Hamim, but Hamim, but Hamim, but Hamim, but Hamim, but Hamim, however, the issue disagrees with the Maganavams earlier answer. The dietid, the Mipshitas Divya Ramah Haacha, mashah dhassayinayinabalaya klav, and the simple reading of the Ramah over here, it looks like cold cannot cause any absorption at all. If it's cold, it won't get absorbed. So, how do we resolve what's going on over there in Taf Samach Zaym, when it's talking about, when it's talking there about cold being absorbed? What is it, what's the case over there? Elam-e-ika, the Haacha, because over here, we're speaking about the stricter Haacha, that needs to have heat to the water to do anything. The Tawah Mahmeh, for the Mahmeh, and Bashom, over there is not Haacha, it's Minug. The Minug gives away Mahmeh, even when it's cold water, and you're soaking whatever piece of meat in cold water with wheat, whatever wheat filling, there we say even by cold, we are noyeg to assume that the wheat got absorbed. In the Minug Haacha, if you are just talking about Minug, which is a later sermon, then if one is Makal in a pressing situation, despite this Minug, he has not lost out. So, Minug is nothing like Halacha. Halacha, you have to be much more careful where you can be Makal, but if you're talking about Haacha and it's just a Minug over here, over there really, then you haven't lost out if you are Makal. Okay, so we're up to sift solid now. We're not going to finish this today, but I don't think we're going to do the first part. So, says the shukhanah in Dalat on page 46. In this hour's, a Chomets, Chodim Pesach, if Chomets already got mixed into something else before Pesach, we refer to this many times to sift Dalat, when we were in the earlier sift in Sifalat. So, if you have Chomets, they got mixed up with something else before Pesach, when it's battle restriction, and the Chomets already became Bottle in 60 times of, well, it could have had 60 times the header, can I get it? It does not reawaken itself on Pesach to prohibit with any small amounts. You had one in 100, one part of Chomets to 100 parts of non-Chomets, and before Pesach, it became Bottle. We don't say just because Pesach has arrived and Chomets has also the mashu on Pesach, but therefore now, so the Chomets is now reawakened itself and therefore, even though it's one in 100, it's going to prohibit the whole mixture. We don't say that. That's the first opinion that Chomets has, but there are those who disagree and say, we do say that it reawakens itself, and says the Iramar, that we are reawakening the first opinion that it doesn't, we reawaken itself, but there is a mixture which is liquids, with liquids, so that's where we don't apply the Chomet. Now he goes on to talk about honey, I think, w

We are in Shah Shani and yesterday we started the letter base and we're up to the heading at least in my point. So we're talking about a person who experienced difficulty in suffering and the right thing to do at that point is to take it to heart and do chuvah. But if a person does not go back and repent from his bad ways when he's experiencing this bad, and he was rebuked with this pain, and he didn't return and repent to the one who is hitting him. Yigdal avai naiv yuch pala onchai, and we discussed this earlier, his sin has become greater, so to speak, and his punishment will be doubled. Halai ture ima melech miyase is mi shechot a shechot a loi bul loi yubase, if a king afflicts a person who sinned against him, and this person did not accept the imusah, yaksha imusah oi viachbed uloi moi, then the king will just increase the affliction and make it much heavier and worse than him, because he's not getting the message. The chain causes, and it also says in Bukhukkhoisei, biim ad eilei si shmul inith, until this point you don't listen to me, biya safti liyase, eishem, I'm going to continue and further afflict you, because you need to get the message. Bu neimau, it also says in iyei, bihan feilei viasimu aaf liye shavu liyase oam, which literally means something like the wicked, han feilei, wicked of heart, bring about, aaf bring about ha'shem's wrath, they don't beg for mercy when ha'shem binds them up. So it's all the same message here that if he's afflicted and he doesn't get the message and he just ignores it, it will get worse. The imloi yeida, liyei spainen, and if he didn't even know or contemplate, we're going to turn this point to my other person who realized what ha'shem was doing, but still ignored it. Now to my other person who just doesn't realize that this affliction is because he's being punished and he's being shaken up to do toeva. So if he doesn't know, and he didn't think about it, ki atlaise, that it was because of his sins that he was given these troubles, it says, as the Plishtim said in Shmul alas, that brings about extra anger from ha'shem. The iqdal ovrin ha'qasah zeis mei chatas ha'qasah u'sheina, and the sin of this group is worse than the sin of the previous group that we mentioned yesterday. Al-kein qasah v'u'sheina al'qasah u'sheina, that's why it says about the first group, and we're going back to his sikim in uh, in uh, I've further affliction to you. The qasah v'u'sheina al'qasah ha'qasah and his case, and then about the other group it says, that if you will continue to go with me in a, in a random manner, and you, and you don't want to listen to me, I'm going to, I'm going to, I'm going to punish you further seven times according to your sins. And it's the, it's the consecutive, the point is that the sikim here are kind of consecutive. A person who listens stops, so he gets a, a, a, a, you know, moderate amount of affliction, and he stops, and he takes it to heart, and he changes, fine, but if he continues on his way, and uh, and he doesn't take it to heart, then the punishments get worse. He called k'asah ha'qa'ina b'parashah, cashmoney, because every group that we mention in this parashah of v'r chukk'u'sai is worse, uh, and worse punishments than the previous group. And after that, it says, again, in the following sikim in, in, in the chukk'u'sai, through that, you don't, uh, take the mussah for me, with you. And after that, again, a couple of sikim later, it then says, through that as well, you don't listen to me, you're going to go randomly, um, in mochim, and I'm going to be doing the same thing to you, in anger, he, again, what's this idea of growing b'kari, it means to say that even though they're experiencing difficulties and afflictions and troubles, they don't take it to heart, they don't say it's coming from our shem, they just say it's just random, nature is causing it, it's not me, right, it's not coming from our shem, and such people, their punishment gets consecutively worse. That's good.

We are on page Khoffdallad and we started yesterday a very long sif-sif-hey of Simon Toft-Mem Zayn. Page Khoffdallad, Simon Toft-Mem Zayn, we're now in the second sentence of sif-hey. Maybe we'll just read from the beginning of the shachanach again and then jump in in the Mishnabua for the other one. Okay, sif-sif-shachanach. Bossa-yobbish, a greener at the doggim. If you have dry meat, cheese, fish. Which were salted before Pesach. Well, I never by him and he weren't careful with them. Meaning to check that the salt didn't have crumbs of comets. Mutala akhlam Pesach, you can still eat these items on Pesach. Okay, that was yesterday. And now for today. Miu, doggim maluchim, hashuim bemaim, the Pesach. But if you have on Pesach, you have salted fish that are soaking in water. The clay comets, on page 48, in a container, that's a comets clay. Yashlach mere lizaim mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. Mehem. to see about later on, says the back-on-page cross-dabber, Mr. Beausifconn memgim on the bottom, mayim the pesach. So, fish, salted fish that was soaking in water on pesach in a clay of comets. So, there we said that, again, it should be mahmeh in that case because it absorbed. Now, when the Mamos said, yeshchokia mahmeh, he couldn't have been going back on that. He must have been going back on the initial din of the shokhokia. We learned yesterday, we repeated today, of the dry meat, the cheese, and the fish that was salted before pesach, etc. Shokhokia must have eaten them, and the Mamos is now adding, the others are just agreeing on the mahmeh. But we'll come back to this idea, but that seems to be the reading of the Mamos, so far. He says, Mr. Beausifconn memgim on the pesach, the salted fish that was sitting in water on pesach, avalkoied in pesach, but if it's still before pesach, a mahmeh af khatrila. There's nothing to worry about at all there. Even khatrila, it's okay to leave it in that state af im haia a clay baniyeh imabili as a comets, even if the comets had been used in the last 24 hours, if the clay had been used in the last 24 hours of comets, we still say that if you have the salted fish in there, it's okay. That's the reason, because we're talking about cold, nothing hot over here, it's all cold. And even though we did have a stringent opinion in the previous, Mr. Beausifconn, we did at the end of yesterday, that, that when you have like juices, fish juice that comes out through salting, that's considered to be like pickling, and even if it's just a short period of time. I'm here, but since it's sitting in water, it's not just you've got this concentrated juice coming out, and that's where it's sitting in, actually sitting in water, and then the juice kind of mixes in the water. The water breaks the power of this very concentrated, like sharp fish juice, and therefore can't do any damage. So we did, this is all before pesach, and we come back in the pesach gruffa, but if it's actually happened on pesach, the fish, the salty fish in the, in the khamits container in water, the issue on the page 48, because you that khamits is also even a tiny amount, for my opinion, I feel a shower, I mean, if you're only soaking for a short period of time, we are still Machme, and the flavor of the wool comes out and goes into the salted fish. The aquaponium, I do you shall be for the salt that you put on it on the fish, it causes the fish to absorb an even a tiny amount, which is the khamits coming out of the wools. I'm going to run, she would say that the dog in the luchim, I'm going to invite her, when it comes to the dog in the luchim, she'll call him herring. Herring, she, she will some of them, the chazokim, hey, it's very kind of sharp, it's pickled in a very sharp manner, then a mime of that link right here. And therefore, even if it's water in the clear as well, it doesn't really take away from the potency of the juice. Well, okay, and I feel how you show him creating a pestach, because the khamits, there's a lot of flesh and even it was just soaking before pestach in that thing, that you should be Machme on pestach, not to eat it. Memdalad, yes, lachme. So the shokonach said, again, in our case of the salty fish in the water in the khamits clea, you should be Machme, not to have it on pestach, not to eat it because it absorbs from the clea. Memdalad again, again, again, we're back talking about herring, she's going to hang. But I feel how clea, even if the khamit, the clea was not used for the last 24 hours with hot khamits, because ideally, you should be this way. But the ebed, again, the ideal is not to eat it in that state. Memdalad, they have to be careful because they absorb from what gets spat out from the clea wools. Be clea yantoshori, if you're using a regular yantosh pestach clea, you don't have to worry about a crumb of khamits in the salt. The only one that's clea from before pestach is the white, there's a bit of khamits mixed in. But once you're talking about like pestach, people are very careful about it, you don't have to worry about it. Memdalad, the yeeshokonach, we're going to add it afterwards, that there are those who are Machme. So once you're going on, you can't be on the din with just the yeeshokonach, because the yeeshokonach himself was Machme. You must be going back on the initial din of the yeeshokonach, at Tchinesa sifkoi. But then, again, we've had the initial din of the sifkoi that you have dry meat, cheese, fish that were salted before pestach, and you weren't careful to make sure that the salt didn't have any crumbs in it, you can still eat it on pestach. The remase of the other two are Machme. But then, the afternoon's battle, the pestach, the standard din that even though the khamits became bottle in the salt already from before pestach, because it's a very small amount, it reawakens itself on pestach, and therefore it can contribute. Maybe, again, maybe there's some, there's some actual khamits on the salt, mix with the salt, it's going to go into your items that you're salting. And that's why you shouldn't eat it. Okay, now we continue in the remase, because we stopped after a few words of it. And we're going to try and do two more lines of remase this week. Okay, over Medina Thelu in our country, says Ramar, in the European countries, Eastern Central European countries, I suppose, or West, as well. The custom is not to eat these cheeses, fish, and dry meats. You should not, right, the meaning is not to, it's not to have them. Again, he brings, basically, we got two opinions, so Ramar says, okay, Ramar brought Yeschokim, and then he says that the meaning is to be not to eat them. But if you did, after salting the meat, which might have had a crumb of hornets in some way, you actually also washed the meat three times before Pesach, then onto page Khofei, now again, the custom is to eat that meat. And the concern is that it's mixed into the salt, a bit of crumbs, and that got into the into the meat or whatever the cheese, but the but so generally, we are, we are, but if you were careful to wash the meat three times before Pesach, then you can eat the meat. And we'll see there's more to the type for me coming up, that will be next week. But okay, says the Mr. Buur, Mem Zayn. Yep, shloy lechel, green noise, right? The he brings again, the custom in our country, it's me mach lechat chela, not to eat the cheese, the fish, or the dry meat that's been salted. Um, about time, if they should, I need to lift a camel, my home, it's just as Yossi, because when they make the salt, they're not careful to make sure there's no crumbs in it. I feel him pushing, but clearly, if you're using actual young to kill him, we are. But since the salt

We are in Shashini and we're writing the last paragraph now of the letter of faith starting with the mic. It's got a separate paragraph, the final part of faith. A person doesn't know of his way he doesn't think about himself too much. And he doesn't know that he's got a sin in his hand he never doesn't really think about it. But then something comes his way, there's suffering. All of the faith from our soul is required to check out his actions and check out his way to see that what he must have done wrong. Again, some people they automatically know what they've done wrong. Doesn't mean that they necessarily get it right in terms of what they've been punished for, but at least they know they've done stuff wrong. If a guy doesn't know he's done anything wrong and he gets all this suffering coming his way, he should think to himself what has he done wrong? Go through his different deeds and actions and ways and see if there's something there. Again, as it says in Eicha, we will search out our ways and examine them. He ignores the requirement to examine his ways. His thoughts are just kind of foolish and he's not thinking as he should. Well, he's a favorite of us, but he doesn't and he hasn't stopped going on these bad ways for a Yodumasi Yodov, right? He doesn't know of his deeds, but I share also as much of what his fingers have done. But Yoyma Lechatasi, and he says, I haven't sinned. Then if you really firmly believe that he's claiming he doesn't have anything wrong, Katosai Kovdomeoid, his sin becomes even heavier. I'm going to judge you for your statement that you haven't sinned. That's worse than sinning and not doing charity. It's actually claiming you didn't do anything wrong. And he set fire around them, and they didn't even know, but the fire consumed him, but he doesn't take it. He didn't know why and he didn't know why and he didn't know why and he didn't know why and he didn't know why and he didn't know why and then the fire consumed him and he didn't take it to heart. Adam, the foolishness of a person, will pervert his way. Why is Hashem doing this to me? When he might take a bit of work, he has to pay attention to his way, then he has to go to the places of truth. But if he doesn't even want to think about what he's done wrong, then it is incorrect for him to start blaming Hashem and saying, well, I'm innocent. It's foolishness to do that and the foolishness is causing his downfall.

And we're up to the letter Gimel, number three, the Taida, the Taskel, you should know and understand, because the afflictions of Hashem, the Torah is really for the benefit of man. Why is it beneficial to receive afflictions? Because if this person sinned before Hashem and did that, which Hashem views as bad evil, that when Hashem comes and rebukes or afflicts a person, it has two advantages, two benefits. The first is to atone for sins and to remove his sin that he did. That's the first thing that it achieves. Hashem is brought upon you, you should be a healing for his soul. And you can have referred to that sickness by having physical illnesses. But as it says in the Paschal Gossan to Helim, Heal my soul because I sinned against you. So it's considered to be a sickness of the soul when a person sins. The neighbor shouldn't say, I was sick, the nation is bearing the sin. Meaning that you can't, the person, again, the nation is bearing the sin. That's more than one way to understand this possibility. But when a person is physically sick, as we just mentioned, that's going to be an atonement. If he's spiritually sick, why? Because he sinned, then a sin, you can't just say, oh, Hashem will bear the sin. No, a person has a sickness now because the sin needs to be healed. Hashiness, again, the second benefit of afflictions is to get back from his bad ways. The first is to get back power, and the second way is to actually get into YouTube. We're like, if this person did not accept the rebuke, and he didn't lower himself because of this reflection of rebuke that's coming from Hashem, he did not circumcise his heart, his heart is uncircumcised, so to speak, because of this spiritual illness. If he doesn't come and actually change himself, what is to him and what is to his soul? Because he went through the suffering and had to put out the sin that he did, and he didn't actually find Hashem accepting, well, he didn't find Hashem was willing to bear his sin as a result, because he didn't actually use the afflictions to YouTube. However, on the contrary, his punishment is actually going to be increased and doubled because he had the opportunity to do YouTube and Hashem sent him the opportunity and said, and gave him the thought that, again, we already spoke about it earlier last week, that that person needs to take the message of afflictions he goes through and that he should improve himself and do YouTube, and if he doesn't, he's actually punished for it, and that's what he's pointing out over here.

Okay, we are starting on page 50 at the top line of the remote again We're continuing in a very long this which will probably finish tomorrow Which is If hey of top mem vine Started many many pages ago, and we'll just start in the remote and see how it goes the top line at page 50 in Which is Any item that you cook in home at scale him Like cooked wine or no kachas or them or some type of And that's a good word for in English, but it's usually some type of a sharp Recipe dish that we you might have alcohol in it or that type of thing. We'll see that was very vague I will preserves preserves. Okay, I'll serve the Pesach You can't use those item of Pesach if they were cooked in home at scale him before Pesach I will be young to the ah rain, but on the eighth day of Pesach Yes, la hakel boy. Yeah, you could be lenient. They bring this much much addition We're adding in this hour of mashup a drum a letter Michael and same thing applies if something one of the One of these items That was cooked in a comets key a bit of that got mixed in into another item of food Jane like male a subtle if you don't have to prohibit the mixture Kane new early That appears to me to be the other. Okay, so that was the one more For today says the mission of births of cotton nun tests So we said anything cooked in a comets key. You shouldn't use on Pesach. Basically Where it's a lot more again the chain called a vocally what's a lot more I feel Nasa a cold country and if you complete to the cooking it will prepared before Pesach But cold dinner can it's gonna out lane and shaman and it's all as we mentioned earlier when it comes to fat The same didn't apply here. Yeah, even if you complete before Pesach, but it's got time of comets in it And even if the comets in the walls was ain't a binyay. We won't use last 24 hours. We're still generally much me So if con some of my milk, I think them or milk. Ah some type of Preserves Yeah, he named it as much more than your car. So by the time seems to say that my car has this thing K. R. J. Who do I key you up the house into that a very sharp item I feel a bit. I do actually have a clean man. Yeah, maybe as far as you know As a fact, not if you're not sure which is a case that we mentioned before But if you know the fact that it wasn't used in the last 24 hours for comments, it's clear that you cooked it in You're still still also see the still we say that the this This milk that has that you cooked in it is also to use on Pesach We should have the coffee mash for a little sheriff because the sharpness and is a classic We find this all the time in in and that is our loss of the bar how if that the sharpness of the item you cook inside It brings out the flavor and makes it a positive flavor even though it's been warm 24 hours it reawakens the flavor and The fact there's not you last 24 hours is not gonna It's not gonna be a reason to be make all because of the sharp item It's always the case always the case when you if you cook onions in a pot And a place you put let's say and you haven't used the pot for the last 20, you know three days But still we say that these onions now become place it because the flavor in the pot now Usually we say it contributes negative flavor to what's inside it But when it is a sharp item then the flavor is considered to be positive and it makes those onions place it And over here it makes the myokachas hummelistic Vulcane, I feel it beyond if I are going off and therefore if it really is If if we even again even if the clea was not using last 24 hours, and you cook this myokachas because myokachas is a sharp item It brings out the flavor of hummels and from the walls into this myokachas is preserve well, that's cool and Therefore you cannot use it on Pesach even on the last day Pesach But come on coin if you go a love that was all it has but a number of him just a question this and That's and they say that feel you have myokachas hummelistic Even if it would be the this it's made from sharp real sharp items could go in snowing I got like things like radishes, which are known to be very sharp There's a classic example of a sharp item in the gamau is snowing radish. And so even if you made it from radish Karen should metagonally some but the wash but a whole fight But once you fry it in honey, which apparently part of the recipe Then that kills the sharpness of it and it's no longer able to draw out Flavor from the walls and turn into a positive flavor unless you can if you know for sure that you use in last 24 hours Then you have to be much me if you're just not sure or it definitely wasn't Again, if you're not sure what we're making we said yesterday, but if you do if you know Let's say you used this pot for homemade three days ago and now You cook them your carcass in it can you use it on on Pesach? Well, if you fried the this radish, whether you that was part of the ingredients in honey before then The freight then the sharpness disappears and now that you put it in the pot to cook it Then you're okay, but again, they are more make-over than the towels So I'm going in In there for me I say mock on the basher my carcass became a new hot him though If the way of that particular locale is to cook this milk, I have this dish in Special Caleb the gam cut me you had a neighbor and also a special spoon that used to stir Have a camoy barley. That's like a case of present thing. I know I want I didn't use this cleaf for comments in the last 24 hours I'm certain of it. So that's good. Okay. I'd cost who they also writes Didn't be shot. I thought at the time when you are melting it We have enough for me to show a bit of a lot. He'll be clear how the stuff go after they take a listen Pesach money if you intended to melt it in In a specific type of clean even if you didn't plan to use it for better. It wasn't a basic Kaley It was just a new Kaley then that also would help. Okay, so if cotton some of us now we don't have a coin So we said again the case of the other more was that you cooked an item in a comet's cleaf Before Pesach It's also to use on Pesach, but you can use it on the last day of Pesach on the eighth day of Pesach Hatam to Kevin to me to a bond since the whole din here is made up on meaning The day the day of the last day of yonters only a din He'll drop on to keep right second of yonters in close lives. I mean I'm based on Kaley main and be I mean we can apply the concept that if you don't know if the cleaf was used last for 24 hours We can assume it wasn't come ever shot. It's something that we find in others We're gonna try that here by comments We got a machine and ball if you also know what about the crumbs being in there And therefore we can follow the linear to approach and say that you could again if you cooked and if you cooked wine Yeah, you know surely cooked wine in a in a comet's cleaf and you don't ever use in the last 24 hours And it's now the last day of Pesach. You'd be allowed to eat it But I'm back on him to cause food them you're doing on shambon a young mom in the hakel I feel a beyond of our coin. However, right see The the the Aquinas yeah, right the Aquinas and if you know for sure that they were you this the cleaf was used last 24 hours So you when you come and you cooked your wine, you know in a comet's cleaf, you know It was used last 24 hours, then even the last day of Pesach. You cannot be lenient So if consa Macbeth So the lotion there are more than on yonters after I need yes, I can buy that you can be lenient So Says the mission of war I'm a man as I call creating a pet that's only in a case when the whole thing was prepared before Pesach because then You have your leniency's or pre Pesach leniency that can that can be applied About the Pesach, but if this was actually cooked in a comet's cleaf You took a comet's cleaf and cooked your wine on Pesach I feel it in your daughter in a vineyard Even if you know that comet's cleaf was not used in the last 24 hours for hot come

Okay, continuing to show each other, we're in Shah-Shayni and we're up to the letter Dalad, number four. We're Kashi Kabbalah Adam Es-Mussar Hashem, and when a person does accept the rebuke and the afflictions that Hashem sent him, he takes it the right way. The Yatev Drachov and Malalov, and therefore he improves his way, then proves his plans and what he's trying to achieve. Roy Loshi Yismach Bishu'av, he should actually fitting that he should be happy that he received these afflictions. Lephi Shai'ilu, Thayalos Nisgavris, because they've really benefited him in a great way, in a very, very advantageous that he received these, these troubles. But Yashloi Lahidos Lashem Yisbach Aleyem, he should even actually be thanking Hashem for the troubles that Hashem sent him, because it actually guided him to really gain, what he gained, we mentioned a couple of things. He's going to get atonement for his sins, and he's going to be put, he's going to push it, and it's now, as we've seen, it pushed him into, to assess his ways and to fix his ways. Kama Yashlochis, he should be happy just either with other successes, he's successful in his business, he's happy and thanks Hashem, he's successful in his whatever, he thanks Hashem here as well, thank Hashem for the troubles that Hashem sent, that Hashem sent. Shunemar, as we see in this kind of contrast in the Tup-sukim in Tehillim, it says, Koyt-i-Shorsesah, I will lift up the cup of salvation and call out to Hashem, and then, it says there as well, you know, it's actually the same paragraph a bit earlier, it says, Sov-i-yog-i-nim-tah, I have found trouble, difficulty, and I, over Hashem Hashem, I call the very same lotion that's used in the two places. When I'm saved, I call out to Hashem, like to thank him, and when I have trouble, I call out to Hashem as well. Hashem is living in a state of tranquillity, aim his capolem over a nest of clum, then he doesn't get any atonement for his sins, there's nothing atoning to him. But Lady Ah-Yisooim who mitzvah-tsev-lamokim, but through these afflictions, he is, Hashem then finds him favorable, like he's coming back close to Hashem as a result of these afflictions. Shunemar, the one that Hashem loves, he's the one that Hashem sends a buk, and potentially afflictions. And it's like a father finding, that the son finds favor in the eyes of the father. So the one Hashem loves is the one he sends a buk to. Just like a father finds the son favorable when he accepts, like he accepts his son, so too when Hashem sends this buk and the person accepts it, and therefore changes and grows from it, that finds him in the eyes of Hashem. Just like the father wants to have a son close, even after he buks him, he has to give him his job. The job of the father is sometimes to punish, to rebuke, but still afterwards he still wants to be close again. If you ask Hashem, you could also explain like this. The father rebukes the son that he likes, and he does not rebuke the sons who he's already given up hope on that he's ever going to change or ever be close to. If he knows that some of his children are not going to listen to his rebukes, he doesn't even want to rebuke them because he's given up on them accepting what he says. So it's a show, it's an indication of the father's love of the son when he feels that there's hope, that there's what to, there's who to rebuke. And same thing with the Koshuohu, that the one, like we find there, Koshuohu gives Musa to clearly some of them to the goyim because he, because Kaisal are more likely, so to speak, to to accept the rebuke and to grow from it than the goyim would. And the value and the benefit of rebuke, it says in Hashem, And they speak against me, they speak treacherously against me, despite the fact that I'm redeeming them. When I'm out, it says over there, in a couple of seconds later, I've afflicted them and through that I strengthen their hands, their arms, they lie, but nevertheless, despite me actually helping them, ultimately I'm helping them, they still think badly upon me. And the last passage when they're now, I've sent, I've sent you to train Ephraim, He took them in his arms, and they don't even know that I have healed them. This whole process I've sent, I've put Ephraim through to help him, to guide him, to make him, to heal him, and they don't even realize what I've done.

So we're on page Chof Vov, and we are still coming to the end of Sif Hey, a very long Sif, Simon, Tof, Mem, Zain, Sif Hey. We're going to start right at the top of the first word of the word more on page Chof Vov. We'll just pick it up from there, hopefully it'll work. Okay. Those who are stringent, not to take, to take from the wine vinegar that you take from throughout the year. Some of this wine vinegar during the meal, and some crumbs got in, and then you pour it back into the main container, which you're now taking from on Pesach. That's the concern, and that's the reason for the maghmiyum. Maybe we'll just pause and read the Mishnabur on that before we go any further. Yes, maghmiyum is tapik mechimit. So it's a little bit, I feel it, I'm not saying it's the kli chodosh. Even if the wine vinegar was made very, in a very mahadron way, it was made in a nukli. We're going to mix it with the Pesach. And you do the vinegar from it using a paste of the kli as well. And the concern is, as we mentioned, we'll get back to it, Samoch Zain. It's the same wine vinegar that you're using throughout the year. This is not talking about the one of the two completely in storage. One of the two are from your storage room, which you don't touch. Well, then they're fresh and they're unopened, and therefore, obviously, there's no concern there that you have crumbs in it. But if you've been taking from it throughout the year, and now you want to take and use it on Pesach, we don't allow that, these maghmiyum, because they say that maybe you poured back from what you took to your table during the year and it had crumbs in it and it goes back into the bottle. The synonym Kredem Pesach Mutter, but if you actually filtered out the crumbs before Pesach, then amazingly, the wine vinegar is permitted to use on Pesach. It's totally kosher wine vinegar. There's no shile of its own cashews in terms of the comets. The concern was that maybe some crumbs gone in, but you may have taken some to the table and poured it back into the main bottle, whatever. But there, if you're filtering out any crumbs that might possibly be there, then you're OK. So that was the first din. Now back to the Ramon now in the middle of the second line. We're going to go to Elu. We're going to go to Yaimod, so in our kind of places where wine vinegar is not common. There were easy maghmiyum in there. I didn't see anyone being maghmiyum in this din and because it's not common, it's hard to get hold of, so they have to use the one they used throughout the year. They can't afford it. They can't get any. And therefore concludes the Ramon in our areas where it is not a common thing to get hold of. You don't need to be maghmiyum. I've never seen anyone being maghmiyum, he says. So, maghmiyum, maghmiyum, not to use it without filtering. Now those who are maghmiyum, that you should not fill, if you're taking from your wine vinegar, large container, your wine or wine vinegar, if it's within 30 days of Pesach, you should not fill from the main container into Chomet's Caelum. And if you did, then the customer is not to use that wine on Pesach. They have said the person who is linear in that won't lose out. Of course, it's not the place where it's very hard to get hold of wine and vinegar, continually that appears to me to be the din. Okay, so there's a mission on that. We said before that places, if it's in our places where wine vinegar is not common, I haven't seen people being maghmiyum in the din. We said about not using wine vinegar that you used during the year. So it says the mission of our volcano. If you did take from the wine vinegar during the year, you're still allowed to use it on Pesach. It's very hard to get hold of wine vinegar. If you don't use this, you probably won't be able to get any. So we make up. So it's called an iron. So then he says the further Chomet, ideally, that you don't fill up from the wine or wine vinegar container with a Chomet's clea. It says the mission of our iron. It's not the right word. It's the right word because when you fill up a barrel of wine with a Pesach, it means that the Chomets don't transfer the wine using a Chomet's clea. You can put it into your Pesach clea. After you've stoned Kaelim the key in him, even though you could assume that standard Kaelim are usually clean, the vein by him, the Chluch, by iron, and there's no visible dirt of Chomets on it. But below the Pesach to just be in the walls of the clea, that's the Chomets. But below in an Ifradi, so if everything's cold, there's no reason that it should be spitting out into the walls into the food or the wine. Still people are Mahmé. But then he says, but... ... If you are linear, you won't lose out. Again, Iron Aleph, I'll make it like you said. If the clea was washed out and cleaned out properly, then Chole Cholama all agree that you're allowed to use it. You can use the Chomets clea to transfer the wine if it's 100% clean and washed. Unless you left the vinegar in the Chomets container for 24 hours, the Chomets, by evening, came to this place because it needs to be 24 hours to have an assumption that it's called Chicol, so to speak, and therefore the flavor comes out into the vinegar. So... If that's the case, you left the vinegar in the Chomets clea for 24 hours, even if you hadn't used the clea for Chomets in the last 24 hours, meaning it was used a week ago, we still say you can't use that vinegar on Pesach. The Chole Cholama all agree that the sharpness of the vinegar brings out what's absorbed into the walls, but what was absorbed in the walls, even if it's now considered to be a positive taste rather than the Fagam, which usually we say if something hadn't used for 24 hours, any flavor in the walls is going to contribute in a negative way towards the food that you cook in it, and therefore there's no problem. We have more Chomets on Pesach usually, but especially over here, I'm saying the point is that it's vinegar, you soaked in the Chomets clea, and for more than 24 hours, the Chomets goes into the vinegar. That's why you can't use it. In places where they mix sugar into their wine vinegar, you're only stopping when you have Pesach and you're saying you shouldn't use it on Pesach unless you filtered out the wine vinegar for Pesach. Why? Because often children can contain crumbs. In the situation of great financial loss, you could be lenient even if you didn't filter it. Again, these are kind of concerns that we usually make before, but in the situation of financial loss, you will not have your wine vinegar in the whole town. You won't have a proper wine vinegar. It's worth a lot of money, and you won't have it. Then you could be lenient even if you didn't filter out the wine vinegar having put sugar in it. Okay, so he moved on to the... Again, we go back to the Ramon now. The end of the fourth line. Chavis yain. Shedibku nasa'av berat seik. Oh, dear. You have a barrel of wine where the planks of wood to make the barrel were stuck together using dough. I'm sorry. If it's within the last two months of Pesach, this is made. A day in Rahu, the nice and time of Pesach, then the dough that you use to stick together the pieces is still considered to be soft and will give flavour on Pesach to that wine. Varsalishtoisis. If you can't drink the wine on Pesach. I don't know if you can, but if you use this, the dough as the glue, before, I mean more than two months before Pesach, then if you come now and put wine in that barrel on Pesach, it won't give any hummus flavour to the wine, and therefore the wine, you can do that, and the wine is permitted. We'll just pour it over there. Break it up into pieces this time. So, ciskaten, ayen, base. So we said again, if you use the barrel, you stuck together the planks of the barrel using a dough, then if you did that within six days of Pesach, you can't use that barrel for wine on Pesach, because it gives flavour. Pesach, and really any flavour that, again, if the w

Continuing the show, each other we are in Shashenei and we're up to the letter Hey, number five. We'll be speaking our person who's experiencing suffering and what he should learn from it, but a person who trusts in Hashem, he should hold on during his seeing this travel. Hold on, hold on tight, hang in there. Because the darkness that he's experiencing will be the cause for the light to come. Because when I fell, come to me, I got up. When I'm sitting in darkness, Hashem is my light. Shabbat shalom. And Chazal also tell us, if I wouldn't be able to get up and rise and be strengthened unless I fell first. So the falling was actually what caused him to be able to rise up. If I wouldn't have sat in the darkness, I wouldn't have had Hashem as my light. So actually the darkness or the falling is actually beneficial and leads to better things. Chol'esh v'esh, each and every person, but yem sarloi, on the day that he is suffering, yit'en liboi lavin, he should try to understand it. Well, it's Annois im a chiva chilei, and he should fast, and he should do that together with his chiva and his dawnei. Kamo'esh yad siboi chayav na tsum, it's Annois be iso asam, ka shei ticna kam zichon le bocha. That's what we find in Chazal, established that when the siboi is experiencing difficulty in suffering, they need to fast, they need to actually go through a fast, a public fast, when these troubles come. So too, with that same nivra v'yemot, so that's a very special type of fast and a very favorable day before Hashem. So just like the siboi needs to do it when there's a communal suffering, so too an individual when he has personal suffering should do the same thing. Rukah si'yav v'yem musah, musah Hashem is barach ale ish, asu zach v'yosho, and when the rebuke of Hashem, the suffering of Hashem comes on a person, that is zach v'yosho, it's really the, he's purified himself through it. So again, if he's done nothing wrong, so what's he going to do chiva for? The answer is, it's not really for chiva, well is it? He doesn't need the chiva, so why is he suffering? He's suffering, so that he will have, it will be a test for him, that he'll be able to increase his reward in the world to come. Emotione ma'az, it says, in Dv'am ches, le man na ischar, o le man nasi issecha, le itiv v'cha, v'achu issecha, it's like I'm making you, I'm afflicting you and testing you in order that I can give you good in your end. Again, a person, in the pishprimasa of Beisar, say, if a person examined his deeds when he, in a time of difficulty and suffering, and he said, and it may be because he's doing something wrong, whatever, and he's checked through his different actions, the chippe is v'chokav le ma'az, l'chebiad, and he's gone through everything, and he didn't find, he examined all of his deeds, and he didn't find anything that he was doing wrong. Hein hein, yusirm shall ava, lo they're called yusirm shall ava, they're called afflictions of love. What's the love, as we said before, that they're actually purely not for, not for atonement, but to increase a person's reward in the world to come.

Continuing in the Sha'a Shevah, we are in Sha'a Sheini and we're up to the letter Vov, the very short one today, number six, again, Sha'a Sheini, the letter Vov. In Me'innina Derecha Ze'a She'a D'chana, as for this way that we have been, that we mentioned, has Shevah been my mother's, so we're going to talk now about the importance of doing Shevah on the day of death. Be'u'u'u'u'isa ch'ite ke ch'ose la'var'a when the sinner sees that the bad is overcoming him now and he's going to die, but Abzik'u'u'ose and he hope is all lost. Komosh'u'e k'oso there says, initially, the mice-oddam r'osh'a ta'evrad t'ik'vah, that the person, the death of an evil person, he loses, all hope is lost. Means he could have done Shevah during his life, but now he's done the day of his death, so at least he should do Shevah now. to whom is Vahdeh, but he is Ahi, then he confesses at this time the Shah of Lashem, believe Shalom, and he really repented and wants to come back to Hashem with a whole heart, beginning of the day of his death. He's sinned during his life, and he wants to now do Chuvah on the day of his death, and he really genuinely confesses, and if he was bad, then he wants to come back to Hashem with a whole heart, to become a Chuvah, Ahi, Mo'ilah. Even this Chuvah, even this Chuvah helps. That's our pisha, Aina Masseges with Chuvah, the Shah of Bess and Tumoi, even though it doesn't really reach the level of someone who does Chuvah when he's in, when he's really during his life, and he really can now lead a life in a positive way and not do other eras. This person can't, he's about to die. We said earlier in the last Shah that again the Chuvah during, at the end of the life, is wonderful, but it's not anywhere near as good as the person who does a genuine Chuvah during his life when he can then help experiencing situations where he, last time in the past, he stumbled, and this time now he's not going to, so that's a real Chuvah. But this person who's in Chuvah and there with that, there is still, is still considered to be helpful, is still is accepted by Hashem, it still does have value. That's gone.

We're starting on page Khofzain and we are already at the top of the page in the Shchokhanach. Taf Mem Zain, right at the end of Sif Zain. Page Khofzain, Taf Mem Zain, the end of Sif Zain, just before we start reading the Rammah at the top, just to recap a little bit that the most recent case that the Rammah said was if a person cut, using a comet knife, he cut a unripe grape, which is very sharp. If it's during Pesach, then you have to be mach me, because even though you might say, well, when do I even use it for hot, but the point is here that knives are generally not clean, even though now they've been with the R, but in those days for sure knives were generally not clean. They had like layers of fat or layer of food on it, and you have to worry about the comet stuck on it. That was the concern over there. Now we continue with the Rammah, but if after cutting that mixture, now I've got that item which might have comets in it, and it got mixed into a second item, that second mixture, you have to worry about, and be mach me for, rather, you can be lenient with the second mixture, okay, nearly. Says the mission of both of cotton, Pesain, but if this mixture that has maybe some comets in it, maybe not in this case with the cutting of the knife, it says it got mixed up into a second, like partially got mixed up into a second mixture. Even if you don't have the proper proportions of one and sixty, it could be one and fifty or one and forty in the, you know, of the first mixture into the second mixture. Pesain, you don't have to be concerned in that case. The concern be that a little crumb of comets was on the knife, but it got stuck on to what you cut, you cut the grapes or whatever, but after a second knock, even though it might be true that the normal standard knife is not going to be clean, it's still not a certainty that the comets was on that knife, you only have to worry about the item itself that was cut with the knife, however, not what it mixed into. You really have to start doing proportions or whatever. So the first mixture, yes, be concerned about the second mixture, means part of that mixture, fill into a second mixture, you would not have to worry, even if you don't have the proper proportions of one and sixty. It's a whole din of a masher of comets. It's only a job anyway. And therefore, there's a lot of people who are stringent, even in that second mixture that I was making for, if the knife had not been washed before it was first used to cut, because again, there is a serious concern that has comets on it. In the case of great financial loss, you need that dish, whatever, for your Souda, yes, you could be lenient, you could be lenient. When it comes to the knives that we use to cut bread in our country, unless you've cleaned it well, you know for sure there's bits of comets on that knife, and therefore, even in the mixture, he's not just automatically following the Ahu'inu and Mahme, he's saying that we know, I know for sure, it's a known thing that there's always like bits of bread stuck on the knife you use. So if you use that to cut, let's say the grapes, then that great mixture is also, and if some of that great mixture, mix into a second mixture, also it will be also, unless you had washed the knife before you cut the original grapes, whatever they were. On to the next sif, we'll try and do this whole sif today, no, not a big deal. I feel like there's a lot of new things here, even if afterwards when you came to pick all the olives, you didn't do it in a new pot. On to the next sif, that container that you use to pick all the olives was not a bas-yaym, it wasn't used for comets in the last 24 hours. Muteh, the kola'ama, all would agree that those olives can be eaten on pesach. Okay, back to page Chovzai, in sif cotton, the sakin hadasha, if you cut olives with a new knife, if this knife with which you cut the olives, or could be radish, or onion, anything sharp, if it was an old knife, a bilionaki, even if it's clean, but in a binoyma, and you haven't used it, we believe it's comets, you haven't used it in the last 24 hours, that comets to go into it, but I feel it will create in pesach, and even if you're cutting these olives before pesach, then osse, these olives will be osse, given to you, since olives are a sharp item, you have to do it with a derocharif, they bring out all the worst things, they bring out, even if it's in a binoyma, and even though it's clean and clean means that you haven't got any actual comets on it, but even aside from that, what's absorbed into the knife will be spat out, and the flavor that it's bitter, it's something of a positive flavor, and therefore it prohibits the olives that you cut, the dafka is usually cut before pesach, however it's only if you cut them before you put them there to be pickled, because before they're pickled, they're still very sharp. And I feel it will create in pesach, even after you pick them, and then they actually became comets, that's the word, sour, the olives become sour, when they become sour, they're also called something which is kharif, and they have this power to reawaken old flavors, but it's not the case if you cut them only after you put water on them, and you kind of soak them, or you pickle them in that way, and then afterwards you came and cut them, so I was going to say, if not once this olive has been sitting in that water for a while, it's no longer sharp, and if you cut them with a knife, that's not called cutting a sharp item, because the water they're soaking in kind of cancels the sharpness, so that's the din of actual olives, and what about olive water, the water that you soaked olives in before pesach, you now got that water case of the olives themselves, they're saying they're no longer the kharif, if you took that water, even if you had cut the olives before pesach with a benioamer comets knife, you can drink that water on pesach, amazingly, in Sinanamina they say as long as you filtered out the olives and you just got the water which you soaked the olives in, which had been cut with a comets knife, you're allowed to drink that water as long as it's filtered, because any comets that's in the mixture have become bottle before pesach, and if you cooked the olives before pesach, then not only is the water that they were soaked in mutta, but even the olives themselves are mutta once you boil them, because even if it absorbed anything, but when you boil it, now you view, you don't view each olive as its own separate entity with comets inside the olives, you now can view it as a unit that you've got a load of olives inside water, and if you boiled up, now you can view the whole thing as a unit that all of the flavor comes out and goes one to the other, and therefore you now look at the entire mixture as enough to be able to any minimal amount of comets that came out of the knife when you cut the olives, special some say even after you cook the olives, you can't eat the olives themselves, you can have the water, if you filter it up you can't have the olives, if you know that original knife was clean, even though it might have been a benio, it was a clean knife that you used to cut the olives with, then if it will prevent you from seeing if you can be mackled to even eat the olives, as long as the knife was clean. So the churnault said if you're careful to cut the olives with a clean knife, even if you weren't careful to pick them in a clean pot, then we said if the knife was not a basirema, sorry if not knife, if the pot that you pickled them was not used in the last 24 hours, then it's mudra kalama, again you have two stages to what you did, you cut olives with a brand new knife, obviously that doesn't cause any problems, so now you've got cut olives and you pickled them in a pot that, be what you weren't careful to pick them in a new pot, you pickled them in an old pot, but as long as it wasn't in a benio, you're allowed to use those olives. So the mis

Continuing the Shai Tshuva, we are in Shah-Shayni, and we are up to the letter Zayin, and we said at the beginning of this Shai that there are six different Drachim of Tshuva that a person needs to be aware of and to use. And we're now beginning the second Derech, the Derechah-Shayni, where is the second Derechah of Tshuva? T'ah-Shay-yavol yeme ha-zikna, yegiu yeme ha-saivah, when a person's time of old age arrives, and grey hair, old age, say it literally means grey hair, the yichel koichai by yimat, and his strength has now gone and waning, and weak, the yishach yidsoi, and his evil inclination has been ground down, there's not much left of it, it hasn't got much power anymore, because he hasn't got much power. G'am yizko kidsoi kikauvo, he should still be aware that his end is near. Yovin lachwi, so he should understand where he's going to be, ultimately. V'yashuv el-ashem, v'yachamir, and then he should therefore repent, return to Hashem, Hashem will have mercy on him. Ashe aeneinu chayze v'Tshuva, b'vay yeme ha-zikna, and a person who does not come to do Tshuva when he gets to his old age, yuchbal anshoy b'rabah math teima alav, the... his punishment will be doubled, will be multiple, and the... literally, the animosity, the strong word, the hatred towards him, but that the dislike of his behavior will be great. So, most of the time, we say in Zakhazal say, im sakham kufyat g'emom, shleisha kosh b'ochu sainam, Hashem hates three... the following three people. Daal ge'e, a person who is poor but is haughty, v'ashim mechachesh, and a person who is rich, who is constantly going against others, and he denies others, b'zakein menaef, and an old man who is adulterous. Hashem hates all those three. B'neema, Hashem loves everyone, okay, whatever, Hashem hates those three. B'neema, and a person who is haughty, ochlu zorim koychei. Strangers have consumed his strength, v'hu lo yadah, and he didn't even know. Gray hair, or all the age was thrown at him, v'hu lo yadah, he didn't even know, wasn't even aware. He didn't even stop to think he's actually got old now, he better do something about it. I mean, to me of a plea, it's actually incredibly surprising, absolutely surprising, kiyam od adam b'chatsi, and a person is halfway through his life, whatever age it is, v'hoye kiyayom mehochim v'adah, I mean, he sees his days are gradually going. The tachel ha'risis abinyan, and the demolition of the building has begun. The yechzah, ha mezei kapetivoye, and his natural internal nature is now lacking, it's not as he was. The teyoye boy, ha yabeshi, he's very, he's drying out, kiyen in shenema, this isn't a hill, of course, base. Yom mai kisam natoye, my days are like a, the shadow that is gradually increasing. But anika eishev eivash, and I am like a drying grass. Eich tach mehoye seinem, how can he close up his eyes, mehaskilovoye, and stop his heart from understanding. For a year kee naisei hu, elam mochim, doesn't he realize he is on his way, he's on a journey now to his place, mochim based on only his ultimate end, ha lech v'na seya yom balayle, he is constantly going day and night, gradually closer and closer to the end, and he doesn't stop to think, maybe it's time to do chuvah.