Everyone, please raise pay Dalit and when Simon toss off face if Dalit page raise pay Dalit Simon Toss off base safe Dalit says as you can only Indian have soccer in terms of whether it's permitted permitted to interrupt With speech in the middle of saying hello I feel a bit emsa even if you're in the middle meaning the middle of a power off Shireb is lime. I don't shoot certain how you were covered. You're allowed to greet person With show them who you are required to honor a major show. I thought I mean you can respond show them to anyone I've all been you're not here. No, you ask it between in any other way then not okay. What does all this mean? Let's see the mission boy Also, we actually the runoff has to go on page 568 on the page of a desk of a kid is a pesach beyond she ain't going to hell However, this only applies this idea of interacting in hollow only applies on days when you when we don't say the full Hello, such as which Swedish and the rest of Pesach from day two onwards or day three onwards in close words About because you're going to say about Dave when you complete. Hello Hanukkah suckers all these days where you actually say the full hello Lenin have soccer dinner come on quick the Christmas then in terms of interrupting have the same din as Christmas and I'm like I want to see my toss pay chest if I look more details later on toss pay chest and wow Okay, now back to page rich pay dollars. It's quite mission versus cotton Profile of the bottom the last line. I feel a bit. I'm sir Interrupt even in the middle of how long in the middle of a paragraph you're allowed to again We said you're allowed to greet someone who you have to show cover to and you're not to respond to anyone What's the name of the M. Saperick again? We said mill in the middle of it of a chapter in the middle of a paragraph But I know Simmons some of the two middle come there are drawing lurt you go into Simmons it some of we learnt much earlier You'll find the explanation of all this now It's just to be aware before we go any further if you if you look a footnote 25 You point out clearly as we did at the time all the way back in Helik alas that nowadays that's not the minute We don't greet people Who come into the show when you're in the middle of dubbing and you're not allowed to interrupt in the middle of Secular cinema or creature even to show honor to someone etc etc. That's coming from the high Adam And the same thing applies to hello as well. Therefore, we're not allowed to greet anyone verbally during Hallel so Since you've gone off base. I will be Indian after the holy bath another in another matter another way lay off that you Should not interrupt now. What does that mean? Let's go on to page five six eight That's really been a parking even between the chapters you know call it of how they'll you're not allowed to interrupt to say hello to anyone Greet greet anyone or respond If gone off game or and I come on to them and tough pay cash for some of our hate of dinner suckers Lots of details later on about that So again the bottom line having seen the show come off and I'm on and then the mr. Brewer than the footnote referring us back to we were referred back to the earliest and then it comes out You cannot interrupt hello at any stage to greet someone or to respond to a greeting That's what seems to come out very clearly. Okay, it's if hey in the show come off In his sick boy Bashar if a person stopped his recital of Hallel and he delayed I feel a shock of the league more color even in even if he delayed with for enough time They could have completed the entire how they'll Ain't a circle a fellow if he does not need to go back to the beginning of how he just can just continue wherever he left off Says the mr. Bruce is going off that of Bashar he delayed to interrupt didn't stop saying for a while I feel a sharp necklace. They were mocking me in your key could I govern like he stopped because of something out of beyond his control Let's say the per the place he was in suddenly got very dirty, whatever as a kid with a diaper or whatever And whatever and you can't have and Nevertheless, even if you interrupt it for a lot of time, you have to get to the beginning If cotton coffee ain't a circle as a rush But I feel it Bashar should go in my little even in a case where you are saying the full hallel Now me ain't a circle so you still don't need to go back to the beginning this interruption doesn't stop your Recital of hallowed in terms of its complete form. I feel a mishap Luffy suck have a mob a simon some a cake of a Christian even according to what I'm not wrote in Pascund in some a cable way back in here who's Chris ma They're here to have a she here machmas on us that if you were delayed in the middle of Christmas on the middle of Vanessa enough time To again, it was a it was something which is beyond your control and it was a signal significant amount of time You delayed you made this break then the circle a collage there You would have to go back to the beginning here You don't shawney hallel to call a car ain't a lot of one because the whole requirement is only to draw one on I feel of a Shashi going myself in in a case when we say the complete hello It's all draw one on well, I'll keep my opinion bait and if we're not much me to say this you interrupted for a long time Yeah, you'd have to go back to the beginning Yes, I remember there. However, there are those are stringent Well, Cain tov like so really crucibly brought this was it's actually a good thing if there was a significant break So go back to the beginning We're not to say the broch again just to go back to the beginning and start from there Based on that, I'll be a good thing to do by now seven summer came It's the bro of a lot of show me on a couple bottom a didn't mail it We explained it much more back in Simon summer. Hey, which I'm sure I won't remember us Okay, next fish is season Bob. How can you a hallel? Let my friend a person who reads hallel backwards. No, you're sorry. He has not fulfilled his obligation Reading it backwards We'll see what that means and then he says in parentheses tar. Yes, I'm welcome to talk He made a mistake in the words he expressed someone said the words wrong He should go back to the way he made the mistake and continue from there says the mission of bro says concocters of With my fellow yachts if he says it backwards, he wasn't you tell him enough could be gone I mean, this is we learn it out in the ground from a prospect We need a shemesh on my boy. I'm a lot shema shema shem from when the Sun is in the east until it comes in again Pray right praise the name of a ship. So will you learn from that policy? Ma Hashem is hi leches kassadim. I'm just like the Sun goes in the order always from the east to the west Can I hill all certainly get the ex-kassadid a couple of my face So to the previous him has to be in the right order and not be backwards now What do they mean to read it backwards? But I'm afraid the tree behind the daft could be saved up to him We're talking about reading the took him backwards Meaning you start at the end of a parake of to hello then he said he said the last Postic and then the possible for that impossible doesn't mean every word backwards there as he was It's it's saying the took him backwards in order the second backwards. That's the case. We were referring to So I would have picked him partial a habit if you just but if you just read the pouches in the wrong order There's some chapters in the wrong order. I've a piece. I ain't no shy. I'd say no If he's not allowed to even know he's not allowed to do that He was still you it's a as long as in each paragraph He said the book in order look like I also in San Octavio and increase my like we say early in Krishna That if you read the book him with reverse order of a particular power show Krishna You're not you it's there, but if you just you just changed around the order of the pouc

And continuing in the Shari trivah, we're in Shari Shrine, and we are in the letter Yud, it's a very long piece, and we're breaking out into three pieces. So we are about a third of the way into the letter Yud, brah misais. Now he's been, this is again the person's regret for the sins, sin or sins that he did. And he didn't be, till now he's been saying about himself, he didn't have any compassion in his own body. He doesn't know he's going to be destroyed and he's going to be punished. And he didn't have any, he didn't feel any need to protect himself from sin. And now he comes to the next stage, brah misais, and even worse than that is, that Kiayisi al-Nefesh al-Yukar al-Akhzari. Not only was he called, so to speak, to his body, but he was also called to his Nefesh, his very important Neshama. And he says about, again, this person speaking, the first person of it, but he says, and my, I have made impure my Neshama from the, from, because of my Yate tzahra. What is the value of all that if the Neshama is considered to be evil in the eyes of his master? How, for the sake of this fleeting, temporary world, did I give up the eternal world? How, for the sake of this fleeting, temporary world, did I give up the eternal world? How could I possibly make myself comparable to animals? And I thought of my Yate tzahra, like a horse running into battle, like a mule, a havin which doesn't understand, but I strayed from the way of intellectual and understanding Vene, I was walking around, it breathed into me, my nostrils, the Neshama of life, and with them in the heart and understanding l'akiroi, in order to be able to recognize him, O li'u'ah, my body and all of that, and anything that comes from there. amen He explains that Akhosh Borchuk had put really in control of the whole body, the Neshama, or the soul, or the intellect of a person. And this person has rather used his Neshama to control his body, he has now become like an animal that they don't use such a Neshama to look after their body and to direct it, but rather they just act according to their body's needs and desires. And after I was created and I was created opposite to all that, Lamanikhaim, so if I was created really to not be that way and I've done the opposite, so therefore Lamanikhaim what's the point of me being alive, how am I any different to the animals? Like it says in the Pasikha in Mishle, Adam Toye Medecha-Skel, a person who strays from the way of understanding, of intellect, the Karl of Foym Januach, that the Karl of Foym Januach means he should really rest among, like he's really someone who is equivalent of the dead because he's not using his life for the right things and therefore he is resting amongst the dead, so to speak, that's the Pasikha in Foym Januach.

One page rich pay hey, and we are starting a new Simon Simon tough off. Gimmel say the create a terror, which he does And page rich pay hey Simon tough off Gimmel say the create a terror which he does the order of Leaning on which he does say the show on our So far if I'm a cadish this cable will cool it and we're talking here about after Halil So he's just recited Halil now the shliech server says cadish this cable a full cadish and we'd seem to see if it's a Terracone by our bar They take us if it's a four people get alias in place in my hand They must even Ali him been must to him and all the no less than four no more than four and there is no half tar Says the misdivorce of Conn Alice will call who the call you'm she is from Musafimim cadish this cable after Halil to see you mother to less chakras the general is any day We have musaf you say the full cadish after Halil which is considered to be now the conclusion of Chakras This space in the show on our the career a Korean slush of Sukhum the Korean reads three Sukhum so hey my dad a Savva Melter That's the first three The lady who is at the career of our Malta and then the lady go where the lady reads again here In those days the person who got that they will be laning but we have the generally we have the Bulkira that's laning so the second alia you go back one posseg and the second are there for my mother the career The career is I care it's a hard I see a safer And then the soul career elastomid out of Roche coach a hem and then the third alia lanes From elastomid until just before Roche coach a hem Or the career Roche coach a hem and a safe and then the third the fourth alia gets Reads from a Roche coach a hem that paragraph until its end Okay, mr. Brutes have gotten this The lady who is at the career Lady goes back And reads the last posseg of the Korean read Atom a vibe again more the reason explained in the game on which into Lekka The partial is I elastomid up sick and the problem is That there are only eight sick him in this posture You came in the car lady could I'll go show some sick him They've styled the partial a snake sick him if the lady would read in the regular fashion Just couldn't just picking up where the previous alia finished then That then there would only be two sick him left in that posture For the third alia but I'm a lot of them a shy rims. They took him with me a posture And we have an established a lot of they're not allowed to stop to suck him before the end of a posture or one Possess look like I always seem and put from a test as we learned earlier in the whole cause of leaning The Lekka the name of the lady crew the power she's well a coin lady believe they can't and you can't say that you should just give Coin lady the two alias mean it's first pretty into three This posture of the common of the time it Just give it to the coin lady She'll be you cool. We'll pass us a VM a shopper's over pressure Which we did and then and then you'd have the third early in the fourth alia Starting at the VM a shopper's and running through the also the partial of which of which we did you can't do that either Come very after the pressure the shopper's like a lesson of sick him Because the problem is that the shopper's posture of him a shopper's is only two sick him Well, King it's our eclipsing the slishy base of sick him a portion of the rich vision and that will mean that the third alia We'll have to stop somewhere in the middle of the posture which the power go off of which we did It was she had to him with a seam at the camera on the impregnable partial progress And so she took him and that which we've established you can't leave Lesson three took him and left in a partial when you finish leaning In an alia lay each time a partial to a schridish if they are we elish named took him here any given left with two sick him before we be in that partial of a schridish if you see color what comes to pick him because they're only five sick him in That partial okay in circle assays can escalate therefore the only solution has to do as we said earlier is to repeat a posseq in The mill avial repeat a posseq that the Korean said you go back a posseq It's common gimmel and then as to the fourth alia it's a boss a hotel him But that so It's a common gimmel but that's a bach a pretty harder. She used to tell you the sign the slishy add of him a shabbos And the content the Bach and the pretty hard is better that the third alia lanes until of him a shabbos Of a V you grow via my shabbos that safer career And then the fourth alia or lane from a Vima shabbos until the end of the laning and of the rosh-shridish part Which is okay in a pretty good him me pretty good I'm after that additional asses been a queen huggy, but if you got them says no, it's better Seems to be it's better to do as I'm in a video and do as we just read in the back and the pretty hodosh We instead have over here my showers as parts of the third alia and not the fourth alia With our own issues no further that go off really get a good deal in the habit that the only going disagrees of the basic Haloha has written in the shukh on a lot of that I stayed in the career We wish you can and he holds that the correct way of laning is as far as Korean clear a search of second person Korean the Korean Or on behalf of the current the claim with coins alia it's to be put him a lady come is a safe a pasha And then the lady Reads five second until the end of the pasha of Thomas She should raise the career should stick him a Korean in the pasha And then the third alia goes back and read the last three psukhim of that pasha of Thomas And because we must have a pasha do a Shreedish, and then he then you lain another two psukhim, which is of you Mashabas and that's the that's the third alia I'll be career pressure to a Shreedish and and then you have the fourth alia just reading the Washery the Russian hodshahim pasha mine be aloha look at the be aloha for more details case if Kimmel in the shukhan or I'm a cadish then after laning if a cadish The ashory about a searing being a meme young cash a meme so I you don't say lambda say a which is Yeah, I'm gonna show her you don't see that in between a tree and What a searing will much the safety of the McCleymor and then you put the safety to her back This is gonna go on to the minute the Saudi minute and sound that you put the safety to her back after you say I should have all the searing Voim dim let's power to listen to them and you get up and say into that you get up to deaf I'm a muslim from a message to see what you'll have and then we have a source of shots of muslim Voim a Kessa and this the kudusha is kudusha Kessa kudusha muslim which is said again This is fad and so I do say this okay, she might be a little more. I call it all. It's good. I do and when you get to When you're saying Kessa the kudusha's Kessa is calling an ash class don't say that You say the regular nekadish, but if you're saying kudusha's Kessa when you get to after the kudush kudush kudush And I'm like all those kivuidoy. I'm a little muslim a shabkin. Come up with this ashrach with you go back to like the regular text of Caddy of the kudusha, which is little muslim a shabka means that the whole extraditions that you'd say let's say on shabas But I'll she see him cut the horse a trailer and then after the horse a shabts I'm a cadish is another cadish there Very me mismore boy enough. Yes. I'm and the the perk of telling that said for the shisha. Yeah, we wish we did is Bokinashi S. How's him? Okay, so mission boys of cotton dollars. I'm a caddish. They're just talking about after the laning He says caddish. I know how capsicadish show him a bummer on a bummer. I'll say for two and that's again So that's referring to the half caddish. You say straight after laning makes the safer to you Like I can't ask you about a syon and then you say I should have a syon again It's a cool thing to the minute of Saudi and Saudi The

Continuing the Shai Yutva, we are in the Shai Rishain and we are in this very long letter Yud, we're coming towards the end of this with the word Vaoyid ki Khamishpat. And the Shai Yutva has been saying that the person should be bemoaning his situation that he sinned and he's been like an animal and he was created to be more elevated than that. And then Vaoyid and furthermore, he Khamishpat the Bahimalai says, he didn't even, he's saying about himself, I didn't even do like the ways of animals. I was actually lower than an animal. Ki yodah shokrinayu v'hamo avuspa'ala, I was quoting a posig, that the an ox knows who his owner is and a donkey knows the feeding trough of his owner. Vaani leyadati leysbananti, I didn't know, I didn't think about it, then contemplated. Va shilachti nashi lehoshi maa dinaa, and I sent my soul to be free from its master. I became independent and sinned, moved away from my master. Ta amti sufi, I tasted to my palate something sweet, like a very temporary sweet taste of sin. Va nashi si sefi, and I forgot my end, v'gazalti v'hamasti. And so I have v'gazalti v'hamasti, I stole, I stole violently, v'ardal v'isasti, and I trampled on the poor, slowly, v'la zaharti yoyma mavis, ashe lehoshi, lefnei nishmasi, bilti imgviasi v'admasi. And I didn't remember my day of death, which I only left with my nashama without my physical body at all, and anything physical. Va inna zeh ashe biyaunu, and this matter we've explained to ashe dibe, that Yumi ala v'ashama, what Yumi spoke about when he said, e'in ish nicham ala asay, lemah maya sisi. There's no one who is regretting his evil saying, what did I do? That's kan.

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Continuing this hour each other, we are in Shahu Isha'in and we're starting now the letter Yud-A'laf. Number 11, Ha'i Ka'a She'ini, the second basic element of Shuva is Azirah Sakheit is forsaking, stopping with the sin. Ki Yad Vav Dwachov Haroyim, that he should stop his evil way, be Yigmov Achalavavoy and make a decision fully in his heart, ki La Yoy Sif, La Shuv, Radhech HaZeh, or that he will never go back to this path. For him other than Pa'al, not if he did sin, he's not going to add to it. Ki Inin She'ini Amal, as it says in the Cheskov, Shuvu Shuvu Medach Eichem Haroyim, return a return from your evil ways when Amal, and it also says in Yesha'i, Yad Vav Vashah Dachoy, that the evil doer should forsake his way. In the Darin, you should know, Ki Mi, Asher Khata, Al-Dirh, Mikra, if a person sinned in a kind of happenstance way, he has abe'atavah, because he had a desire for something, be Yerezah Ka'alav Yitzoy, he has kafayhu, and his Yigtsah managed to take hold of him and grab him, get him to sin. And his thoughts, his feelings didn't manage to stand to be zealously to speak, to defend themselves when the Yigtsah came his way. And he didn't manage to, meaning he didn't manage to stand up quickly to resist the sin. And therefore the Yigtsah came and he managed to gather him in to his traps, the Yigtsah managed to trap him, and he fell into this trap of the Yigtsah. The Yigtsah was scaring him into sinning, because he was looking to sin and not have desire for sin, and he had no intention to continue to do it further. The first thing this person needs to do for Yigtsah is to regret for what he did. We're going to pause over there and pick up next time.

They continue in the show each other when Shah Rishain in the middle Well, kind of the beginning but a few lines one of a little bit into the oh you see it alif and We are I kind of stopped in the middle last time with what the words will assume you're going to live I will go back a few words Rish is true as a issue there a character a person who Sins like as a one-time thing. It just it just kind of happened. They didn't plan it wasn't it just got caught caught out Then the first thing a person needs to do to repent is carota if we're great Well, I see him if we're starting so to speak but I see him you're going to live boy And they should have you should be upset in his heart. I thought I saw you about the same that he did but he Oh, it's nefesh na na ana and Mara kalana and his heart should be Subjugated and upset and bitter like Lana like type of bitter Bush I'll change you if we call you in US a shame and after that daily he should increase if you have a shame I'll show it you can hit a silly came below all right Oh ladies and he should put the fear of a shame inside his heart at all times I just say yeah, no clean liberal turk by shame until he feels secure in the hand So to speak in the hands of a shame Kim you if you have a boy I ate there because then if the Yatesa comes back to him This kashayu if I'm a palm of our love to have also you can miss the duration and Now if you if he's in that state of mind and he says state of heart says because he's that he regrets We didn't he fear the shem and he works on that then when the theater comes back to him on another occasion and tries to Attempts like the first time around to make him stumble with a certain desire Laia niste li by a love he won't his heart will not be seduced to it We are the dark way and he will not he will not Consent to doing the sin and he will give up the bad path of that sin Emotion em out as it's a mission a boy that will either you are a person who acknowledges He admits to sin and he forsakes it. He actually intentionally moves away from it You are how much him will have mercy on him. It's good to kill a moide. First of all, it mentions in the posthum Oh moide. He acknowledges a lot of Video That's referring to the regret and the confession and then after the ones he's capable of that Then I'll pay no div after after the therefore is able to forsake and never come back to do that So even the next time I'm going to be have the it's all try to catch him He will not give into the to sin because he has worked on himself before that with regretting the last time We did it and with a confession that will set him up at the next time He's challenged by they thought he will not be seduced to sin again. That's kind

Okay, we are on page, and we are in Simon, Simon, Simon, almost at the end of the end of Gaelic dollars actually. So, we started learning about, as the shachonok calls it, the last few words of this page. One should not recite the broche on the moon on page, now on page 572. You should only do it on Motsi Shabbos when he is Muvusam. I don't think it means drunk, although it could be. It means he's satisfied and he has nice clothing on. Let's just go back now so we can keep turning pages back and forth. Let's say it says Mishnabua, Sivka, and Dalad. We're talking about ideally. The ideal way of referring to Motsi Shabbos is on Motsi Shabbos. The cost of the safer... We're back on page 572 now. The cost of the safer Magid Meshawim. The Magid Meshawim... In the safe Magid Meshawim is written, what is the Magid Meshawim? It is all of the conversations that the Malach who used to visit the Basi Oesoph had with him. That's great English. As is known, the Basi Oesoph was visited by a Malach every night to learn with him. He was called the Magid. After that, there was, I suppose the Basi Oesoph, a safe called Magid Meshawim where he relates all of the things that he was told by this angel. It says over there that safer, which means this is coming from Shemai on this information. Simon, this is in your hands. The following sign should be in your hand. After that, which is written in the book of Motsi Shabbos, in a month where you recite the book of Motsi Shabbos, you will find success. If you read it, it will be a success. In a month where the moon is covered up and hidden and you're not able to make a book on it, if there will be Motsi Shabbos, then that month will not be successful. So, what does that mean? Make sure you live in a country where you can say Keshavonah. Make sure you have a helicopter. What does it mean exactly? It's not really up to you, but it's a sermon for good tidings when you're able to make Keshavonah and if you're not able to make it, it's not the best sign. Okay, I'm not going to spend that. I don't know because I added both points, but if you try to make a Motsi Shabbos, and it's all covered up and you can't, instead you made it a different day. Okay, so the Shachanach then said, Do you want Motsi Shabbos? You've gotten hay in the Mishnabua. Do you want Motsi Shabbos? You're satisfied, you've got nice clothes on. That's the right time to make Keshavonah. Okay, now back to the Ramana on the top of page 572. The idea of waiting until Motsi Shabbos is only if the Motsi Shabbos that you're going to have the opportunity to do it is going to be before the 10th of the month, or the 10th of the month of Motsi Shabbos. And we do wait until Motsi Shabbos to make sure we say it with this mylar of doing Motsi Shabbos, as long as it's before the 10th of the month. But if it kind of end up being after the 10th, say Motsi Shabbos will be the 12th of the month or whatever, in Monsi Shabbos, we do not wait until Motsi Shabbos to say Keshavonah. Maybe two, three, four nights will be cloudy nights. And if you wait until Motsi Shabbos, which is let's say the 14th, then you might end up having a few nights in a row where you won't be able to see the moon. But if you are in Monsi Shabbos, you'll miss the whole opportunity to perform the Mitzvah. And when a person wants to make Keshavonah on a weekday, an example he gave when he shouldn't be waiting until Motsi Shabbos, Okay, so the mission was to have gotten Vov. From the 10th, if, for example, Motsi Shabbos on the night of the 11th of the month, you should not wait until Motsi Shabbos to say Keshavonah. Because maybe on that night, when you want to say Motsi Shabbos, it will be cloudy and covering up the moon. And also for the next four nights as well, you end up missing the time of Keshavonah. And according to what the rumor writes in Sif Gimel, and this is how you work it out, there are still five nights until you get to halfway through 29 days, 12 hours and 793 parts of an hour. So we're going to see more about that. But the idea is in order to know if it's worth waiting until Motsi Shabbos or not, you have to know when is the end's man of saying Keshavonah and that would depend on that calculation that we'll be learning later on in Sif Gimel. So we're going to be productive with that. People are not particular about this nowadays, to duff the dress up in nice clothing when they want to say Keshavonah on a weekday. Fine. We continue in the rumor. Okay, we'll end with the third line of the rumor now. That's the third on this page. We do not say Keshavonah neither before Keshavonah nor before Yom Kippur. This is coming from the Minigut of the Maruil. Of the Motsi Yom Kippur in Makachinaiso. But we do recite Keshavonah on Motsi Yom Kippur. So I'll show you in the Simcha because that's the time when people are happy with the Kapal they've achieved. Okay, on the page. I will live in Motsi Tishabab Oisha Tansvi. You should not say Keshavonah on Motsi Tishabab or in fact after any other Tainith when you're not in a state of Simcha. Okay, let's go back now to page 572 to finish off today. You should not say Keshavonah before Tishavonah. The Shuyim Baavilis is a time when we are resting in a state of mourning. Not the right time for Keshavonah. And we don't make it before Yom Kippur, interestingly. You call it Yom Kippur. We are in a state of concern. We are in a state of concern and worry and fear of the upcoming judgment of Yom Kippur. We're on the page. We're not in a state of Simcha. It's not a time to say Keshavonah. You may notice that some people do that. According to some, they do say Keshavonah before Yom Kippur because they want to get in another midst before Yom Kippur. This is the Ramaz Minig. As I said, there are other customs. The Voronah Gaian would make it before Yom Kippur. And I think the Khaznish would do that as well. And the Khaznish. What? Oh, yes. I forgot about that. Which one? Which note? In footnote 16, there we go. In footnote 16, opposite page 572, it says that the Voronah Gaian would make Keshavonah before Tishavov. If you get a Mitzvah in your hands, don't delay a Mitzvah. And that was the Khaznish of the Stipler. And quite a lot of people. And the Arizal. But the Ramaz Minig and the Mishniburg that seems to go that way before Tishavov. And then there's another discussion about what do you do about singing and dancing after Keshavonah if you're making it before Tishavov. That seems to be a discussion really well. Okay, now, we're back on page Keshavonah on Tishavov or after another time. You're not in a state of Simcha and you're going to see one of the days after that. And then you should wait until Tishavov and then you should not recite it on Tishavov on a Thursday night. You should wait until Tishavov and recite Keshavonah then. I'm going to leave the sharp tiniest in the Mishniburg for next time.

Okay, continuing in the show each other. We're in Shah Rishain and we're well into the letter Yud Alif, it's a long piece and we've got, for most people there's a new paragraph that says Ah Haish, I will call it maybe halfway through, almost halfway through Yud Alif. So Ah Haish, Hamid Yadsev, Alderik Leitreva, Thomas, but a person, unlike the previous person we spoke about who just accidentally kind of slipped, Yadzal got him. If you're talking about a person who is standing on a path that is not good and he's constantly on that path, and he is constantly in the state of sinning, takes that path all the time, he's repeatedly, he's a repeat sinner, he's gone, constantly regularly following these sins, going after these sins. So he loves his friend, who's his friend, sin. He's very close to it, he fills the connection, he likes to do this, he's got really good friends with the sin and he doesn't want to give it up. He's doing it all the time, he's got a good, right, and again, and every opportunity, every opportunity he has to do that sin, he grabs it. So in that way, he's considered to be like a bad guy, so he's after that sin regularly. But Saini Leima, right, so I want to say about this person, again, he desires constantly, as Yadzal already got him on a constant basis to do this sin. I want to say that, meaning when I'm explaining this process to me, that his desires and his Yadzal have got him. His whole desire, his whole aim, his whole goal is going after these sins. Whatever he plans to do, he will not, nothing will stop him from sinning. So what do we do about this guy? Right, he's not just a one-time sinner, one-time offender, he's constantly and heavily involved in it. The beginning of all this, of such a person is to give up his way and his bad thoughts, his bad plans. Again, if he wants to do sugar, he's going to have to work on this. We'll ask him to accept upon himself to fulfill and to refrain from sinning any further in this area. And after that, after he accepts he's not going to try to do any more, now, he now has to regret the best he can. Now he's able to, based on his acceptance of the truth, he can now regret what he's done. And his disgusting ways, the ways that made him lose, lose out, so to speak. But Yashoy bil Hashem, and he should return to Hashem, as it says, Yadzal vashad dharkoy, the evil man should forsake his ways, the order, forsake his way, and a person of sin, he should give up his thoughts. But Yashoy bil Hashem, and then he should return to Hashem, and Hashem will have mercy on him. So there's a chronological step. He has to first give up his bad ways, and he should feel bad about it, and now he can really start to return to Hashem, and then Hashem will have mercy on him. But this is your next time. We'll see a muscle about this idea.

Okay, continuing in the Shari Tugha, we're in Shah Rishon and we are in the middle of the coming towards the end of the letter Yud-Alas We had a new paragraph yesterday, ah-ha-ish, and we're about halfway through that paragraph, and it says Amash al-Bazir The power for this, this idea of a person who how to do Tugha for a sin that he's so much involved with Regret, what's the correct order? To regret, to forsake the sin, how should he do it? So he said he should forsake the sin, and then he should regret and confess etc and accept not to do again the Tugha And it needs to be in that order, it seems to say. Now Amash al-Bazir, what's the power for that? Let me show you the Shari Tugha, a person who's holding on to a Shari Tugha, which is a tomei, a dead tomei creature, like a lizard or something And he wants to purify himself against the mikveh, and he's still holding on to this thing that makes him tomei, the Shari Tugha He has to put down the Shari Tugha first, and then go to the mikveh Because a person who's holding on to this Shari Tugha stays with him, and the immersion in the mikveh does not help him The famous Shari Tugha, the famous idea So the forsaking, like putting aside and removing from yourself the thoughts of interest in sinning Is the Nimshal, is what's being compared to the throwing out of the Shari Tugha Until you throw out the Shari Tugha, means the thoughts, the plans to sin, you can't be material yourself And the regret and the confession And the Tfilat Arashem is like the actual purification of going to the mikveh You first have to throw down the Shari Tugha, the thoughts and the plans to sin, before you can move on to regret and Confession, and that is the true purification And there was, that if we find that afflictions and pains have come to the Rosh Hashir, Thomas calls Mammav, this Rosh Hashir, who constantly is working and trying to go in the way of his avayahs That he's constantly involved in his avayahs and trying to do them, his thoughts are involved in that And then he has these afflictions and pains come his way First of all, he should give himself muscles, like to speak, he should rebuke himself And he should throw out, return, repent for the bad thoughts And basically, he should cut them away from himself, he should detach himself from these thoughts of sin And the Mashaal was there, and here's another Mashaal When you have a calf that's being hit with the Mashaal, it's a stick that would use to direct the calf where it was to plow in a straight line To make the line straight, they would train the young calf and hit it to be able to continue to walk in a straight line there So that's a Khena mitzdiadsev al-derkhul tera, that's always the way of a person who is standing and going on the wrong path He should take to himself, he should internalize the rebuke that he's giving himself To give up the ways of death, to take the way and to go on the straight path As it says, shammaya shammati effaim, that's what they did The Pothic says, and it's talking about the Ten Trotim who were always called effaim That they were, so to speak, barring their heads because of the suffering they were experiencing because of the sins they did And they wanted to do chuvah, yisalti, right, so they said to themselves, yisaltani v'evaseh k'egel l'olumad The Pothic says about them in Yumiya, that Hashem has afflicted me and I'm like a car that's not trained to go on the straight path Oigne ma chavul s'vah tada in Yumiya, k'yachoe shuvi nechamti, after I repent I regret What does that mean? Well, it's a lema, k'yachoe ashe yisaltani, after I, Hashem has afflicted me, v'evaseh And I've taken the musa, the shaltimi dhalki aran, I've now repented from my bad ways After it then I regret the sins that I did, so the person, again this is kind of like the chronology He sees things that, you know, he's suffering from various ailments or whatever it might be or difficulties And what's the order of doing things? He should take the musa to heart, he should try to repent and move away from his bad ways And then when he has those thoughts, then he can move on to regret the bad ways and the bad path that he took And try to return Hashem that way

We're on page five hundred and seventy-four, Simon Toth, Choth, Worf, C.F. Gimel, page five hundred and seventy-four, Simon, Toth, Choth, Worf, C.F. Gimel. Short, I'm going to leave this week, so we're trying to do Gimel on the end of the session today. Gimel, ad eim masai, Shachanach says, ad eim masai me borch en olea, until when can you recite Kiddish Levonah, how far into the month. Ad tef zayin me yeim ha-moyled, olei tef zayin bechal, until the sixteenth day from the, when the new moon, the moon will use itself, the moyled. But not including the sixteenth day, until but not including. No masai, zayin le kaddish ele ad chadzi chofteth yud-beith, tof shin sadi Gimel me la moyled. No masai has got maybe a different question when he says, you can only make Kiddish Levonah until you've reached halfway through the month, because a month is twenty-nine, twenty-nine days, twelve hours, and seven hundred and ninety-three parts, right, of an hour, which we'll see other means. And according to the Ramah, you have until that point, which is halfway through the month, to recite Kiddish Levonah. We haven't dealt with the other end of things, which is when can you start saying it, but we're talking about the end date, to this point, the end time. So says the mission of both the discontinued design, me yeim ha-moyled. Love dafka me yeim, doesn't mean from the day of the moyled. Ella mischa sa moyled menin, and we're not counting from the particular day that it occurred, but rather the exact time that it occurred. The mischa zoi, from that very exact time of when the moyled was, when you've got a word for the moyled, we knew all of them, we knew some sort of a word. Birth, we birth of the moon. So from that point onwards, mischa zoi manin an tes-vav yeim meis-les, it's exactly fifteen days from that point. Fifteen, twenty-four hours. The m'kein, kushe ha-ya-moyled menin sa yeim ha-moyled, we're showing, m'ut le kadesh belal yeim sheini, daaday leka tes-vav meis-les. That would mean that if the moyled was on yeim ha-moyled, we're showing it there Sunday, you would be allowed, two weeks later even, to still say kiddish levana on the night, on Sunday night, because it's still not been a full fifteen days from the moyled, fifteen days of two weeks in a day, right? And here it's just been two weeks and half a day, roughly. So therefore it's still okay. And we said in the shachanach that yud-tes, valoy tes-zain, bechal the sixteenth day of the month is not included. Sixteenth day since the moyled. The kein-cha ava tes-vav yeim ha-ilekes ha-leich ve-chasar b'ein kan-kiddish, because after fifteen days of past from the moyled, then only from this point the moon is only waning, getting smaller. And it's not called kiddish anymore. You're making a boche on the kiddish, the kiddish of the new moon. And here it's not a kiddish anymore. It's on the opposite end, it's actually getting smaller and waning. Sif-kotten yud-tes-ela ad-chatsi ve-chuli. So the khe-shwen-akun-tzu-amaw was you can only say kiddish, levana, until half way through the month from the moyled, which is about half of twenty-nine days, twelve hours, and again seven hundred and ninety-three parts of it now. The kaim-alon, says the mission of yud-tes, the kaim-alon de'in chad-sha-shel-levana pocheis min hof-ses yud-bes, choice the tof-shin-sadi-gimal-chel-kei-sha-a. That's the full month. The full month of the moon comes after no less than twenty-nine days, twelve hours, and seven hundred and ninety-three parts of it now. Now, how many parts of what? So the sha-a mes-chaleik al-tof-tof-ri-sh-pei-chalokim. One thousand and eighty parts in an hour, of course. Right? So seven hundred and ninety-three, a fraction of seven hundred and ninety-three over one thousand and eighty of an hour. Right? So again, a month is no less than twenty-nine days, twelve hours, and seven hundred and ninety-three over one thousand and eighty parts of an hour. I want to give a decimal. You can work that out for yourself. But in kaim, imchal, therefore it turns out this, if the new moon occurs, or two or three hours into the night, also, you would not be allowed to make it at night. So if you now, two weeks have passed, and now, a little over two weeks have passed now, once it gets to the point of Trilas-Leil-Sheini, right? Sunday night, once you get to the beginning of Sunday night already, you're already past this month, according to Amor. So your last opportunity to say Kesh-Levonah, if again, if the month it was, two or three hours into Matushabhas, then two weeks later, you've got until basically Matushabhas, because Sunday night is already, even the beginning of Sunday night is already beyond this month, but you can say it. So, Afar-Pi-She-Lei-Nim-Blu-Adain-Tesvah-Johain-Shein, even though it's not really been 15 full days, because 15 full days would have been, so a Sunday night, two or three hours into the night. But we don't say that. We say it's not like the Shachanach said, that you've got until full 15 days. You don't have a bit less than that, because it's going to be half of 29, 12, et cetera, et cetera. Okay, so that will be the Khashban. But don't worry, every calendar, every religious calendar, which calls itself a good calendar, will tell you when it is you have until you can say, well, when can you say Kesh-Levonah until what point? It will tell you exactly. Okay, next fifth is the beginning of things. For some reason, the Shachanach did a nistle, and first we talk about the end time of Kesh-Levonah, and now we're going to talk about when you can start saying Kesh-Levonah. So the Shachanach says, same as me, e'in m'voch em'ale'at shia'avu shiva yom em'ale'at. Ok, so the Shachanach, you should not recite Kesh-Levonah until seven days have passed. And the Amor says, at this point he's not disagreeing, he says, ve'in m'katchin ha'Levonah tachas agag. You should not recite Kesh-Levonah under a roof you should be out in the open air. Fine, let's see. Okay, so the Mishnebu'us has gone off. So the Shachanach said, you cannot recite Kesh-Levonah until seven days have passed. Ad shia'avu shiva. Be'u'e'e'e'e'e'e'e'a'choy'in em'ale'atze'em. Most achoy'em disagree with the Shachanach's act. But let's do a count to these achoy'em. Akoponem la'achas shloy'su yom em'a'e'es le'e'es me'e'es ha'a m'ole'at sh'in en'en k'v'em m'o'ywa. Ye'es le'e'e'e'e'e'e'e'e'e'e'a'a'a. Ve'en la'ach mitz ha'a mitzve. These most achoy'em hold that once three days have passed, me'e'e'es le'e'es me'e'es from the time of the m'ole'at. Exactly 72 hours later is the point where you can start saying it. And why? Because that point where there's enough light, you can benefit from the light. I assume there's no light. This is only natural light. If there's an artificial light, then you're anywhere better. But theoretically, you can benefit from the light of the moon once three days have passed since the m'ole'at. Three days being 72 hours exactly. And therefore you can make a bochonet and you shouldn't miss out on the mitzve if you have an opportunity. Ok'en... flowers bloom on a�ו tswi e'e'ech m'e'e'e'a tjion at. If the third day of the month, when you get to your 72 hours since the m'ole'at ends up being el mid-week. Not on, or on them mat's a's surname. The hymn is mods i's s' bore. It's correct to wait until mods a's a's抽'합니다. We'll take you to Friday 6-7 days after the m'ole'at. This week... Yep... Well this week it wasn't 72 hours a's a's a's a's a's... I'll be on it was on Sunday. Yeah. So, so it's correct to wait and not recite just because of three days of pass and some money doesn't mean you should jump on the opportunity and say case of honor on a Tuesday. No, it's better to wait to much of us. As we described earlier, a coefficient of a safe base by God waiting until what's the shot unless it's going to put you in a situation where you might end up missing it completely because it might be cloudy for a few days, etc. We spoke about that in the space

Continuing in the Shah-e-Chuva, we are in Shah-e-Harisheen and we're up to now Letter Yud-Base, skipping the line before that, Yud-Base in the Shah-e-Chuva in Shah-e-Risheen We're trying to do Yud-Base today The third foundational point of Chuva is Hai-Yog-Oin, what is Yog-Oin? Yog-Oin is internally feeling upset, painful the woe that he feels inside him and he's going to describe it You should then kill yourself Kill yourself by Yakhshoy, but he should add thoughts to his thoughts because a person's klyos or a person's kidneys is traditionally or spiritually the place of thoughts of internal thoughts So, a person should think over and over How terrible it is when a person rebels against his creator The Yag-Dil-Yog-Oin will arrive, and the pain should be increased in his heart The Sam-Is-Chul-Oin will arrive and his thoughts should be stormy inside of his thoughts The Anayach, the Mariru slave, should be groaning on the inside and it would be a bitter heart because it could be that he would regret and feel bad for sinning or to have a right over it, but maybe that's not enough just to feel bad that you sinned might not be enough because he has said dinner because even a person who lost a coin or a bigger coin whatever, he lost a certain amount of money, he's also upset in his heart So, he's upset for doing a Veyra, but he'd be equally at least or more upset for losing some money or that's not enough Achim Abad-Oshoy Bin-Yan-Rab, the Yag-Dil-Yog-Oin, a person who lost all of his wealth in some terrible situation, and he's gone, he basically went bankrupt, bankrupt, he lost everything Nasha-Lal-Teal-Vel, the Tikh-Bad-An-Oshoy, but Nasha-Mar-Loy he's extremely bitter, he's completely thrown and depressed and therefore, how do you show that you care more about a Veyra than you do about your money? Achim Abad-Oshoy Bin-Yan-Rab, the Yag-Dil-Yog-Oin, a person who has different types of suffering different pains, different bad situations, the Yag-Dil-Yog-Oin his pain will continue forever over what he lost Yag-Dil-Yog-Oin, the Yag-Dil-Yog-Oin, a person who lost all of his wealth and all day, he's bitter in his heart over what happened Yoy-Seme-Hei-Mar-Roy, she's Star-R-Yan-Ech, Misha-Hei-Mar, it's Hashem Mishbrochah more than all of that should be the suffering inside the heart of a person who rebelled against the coverage of the Boko as badly-feels and better situations occur in his life, he should feel worse for rebelling against Hashem Deschis-Lis-Iv-A-Lila-Lafonov, and he corrupted his ways and he did terrible things, disgusting things before Hashem Yoy-Zochah, Yoy-Zoy, Hashem-Boy, Yesh-Me-Ain, he did not remember his creator who created him, Ex-Nehler, something from nothing the Chesed-Asai-Imoi, and even though Hashem did kindness to him the Yadet-Anchi-Yu-Bakhol-Eis, and Hashem's hand had been directing him at all times when Yoy-Zoh-Nashtoy-Bakhol-Rega, and also guarding him, protecting his soul inside his body at all times How could he possibly come to bring himself to anger Hashem? And how could the eyes of the sinner be blocked up from seeing all this? Moving away from serving Hashem And the person who understands who's eyes are open, the eyes of his sacral intellect, he's using his intellect Yuchakur-Hadroi-Ma-Eila-Bel-A-Baboy, he should engrave inside his heart these ideas and it should really go into the inside the idea that how bitter and terrible a person should feel if he dare rebel against Hashem, despite everything that Hashem has done to him and he could never bring himself to sin if he really had internalised that concept

You're on page 576, Simon toff, hoff, ches, the if base, yeah, page 576, Simon toff, hoff, ches, the if base. There's a shukh on the top of the page. Eilu ha-yomim, shukh wa haim wa shichadoshim, wa laibu za-lasam. The following days were established to be potentially wa-shredesh on these particular months, but there's no other days they could fall. So again that we did on the previous sif here, we're talking about when is the shukh redesh for these months? When can it be? Nisan is alif kimo haizain, again, such as we translated them. Sunday, Tuesday, Thursday and Shabbos. Eilu can be base kimo haizain, again Monday, Tuesday, Thursday and Shabbos. Siv on alif kimo da-lasam, Sunday, Tuesday, Wednesday and Friday. Tom with alif kimo ha-lasam, Sunday, Tuesday, Thursday and Friday. Av could be base da-lasam, again, Monday, Wednesday, Friday and Shabbos. Eilu el is alif base da-lasam, Sunday, Monday, Wednesday, Friday. Tuesday is base kimo haizain, which is Monday, Tuesday, Thursday, Shabbos. How am I doing? Haim ha-shvan, kimo da-lasam, alif can be on Tuesday, Wednesday, Friday or Sunday. Kislev alif base kimo da-lasam, kislev can be on any day except Shabbos. Tey vs alif base kimo da-lasam and Vov, Sunday, Tuesday, Wednesday and Friday. Shvat base kimo da-lasam haizain, which is Monday, Tuesday, Wednesday, Thursday and Shabbos. Adar, zain base da-lasam, Adar would be on Shabbos on Monday, Wednesday or Friday. And when it's alif, there are more ads, Adar ha-rishain base da-lasam haizain, base da-lasam haizain. Then in alif, the first adar could fall on a Monday, Thursday and Shabbos, and the second adar would fall on a Monday, Wednesday, Friday and Shabbos. All right. Says the Mishtuburus, if you can't give him. These are the days upon which the Rosh Hashan were established. All these days that are being listed, calculated. What happened if it was a two-day Rosh Hashan? Which one are we listening to? The place where the Rosh Hashan was held, why would it be a two-day Rosh Hashan? Because the previous month was a full month, a 30-day month. What you're seeing over here in the Shorinach is the second day of Rosh Hashan, the first day of the new month. The first day of the new month. The first day of the new month. The first day of the new month. The first day upon which you begin starting the new month. Okay. This is called a da-lad. We are going to go over all the days. According to the Shorinach, the first day of the da-lad can occur on Tuesday, Wednesday, Friday or Sunday. Says the Mishtuburus, that is a mistake. It's printed wrong. We are going to base da-lad, haizain, haizain. So it's a kind of discrepancy. It should be Monday, Wednesday, Thursday or Shabbos. We should write something like that. Some people want to try to resolve why the Shorinach wrote it this way. It's really not a mistake. What does it mean? The Ka'i al-Yom Rishan, the first day of the new month. It's talking about the first day of the new month. Those days are the first day of the new month. The Da'i al-Gothel, the safety thing is a very pressed type of answer, a difficult answer. The Ma'i shnaad, the first day of the new month, al-Yom Rishan shall I. How come when you get to Cheshu, and you suddenly talk about the first day of the new month and all the other ones are counting the second day of the new month? So it doesn't make sense to answer that. It's better to say that the Mishtuburus is a mistake. It's a printing mistake in the Shorinach. Okay, Sif, Gimel in the Shorinach, Simen. The Shorinach says Simen, the clear Samayadim. A Simen to remember the way the Ma'adim are fixed are as follows. Just remember this. Alas tof, Beishin, Gimel, Reish, Da'al, Khuf, Heib, Sadik, and Vov, Pei, which Adbash, right? That's the same as Adbash's idea of pairing up the letters of the Aleph, Pei, the first and the last, with the second and last, third and last. That's what we end up with. Pei Rish, Be'yom Rishan shall Pesach, Yeh la'olam tish above. The explanation of these abbreviations is that the first day of Pesach will always be the same day as Tish above. One of the reasons why we eat the egg in salt water is because Ramah says the Minnig. The reason given there is because there's multiple reasons, but the reason given is that the first day of Pesach is also the first day of Tish above. So the night of the Seder is going to be the night of Tish above. So we have some kind of allusion to mourning. The Simen are Ma'adim are in Yehlu. And a sign to remember that is that are Ma'adim are in Yehlu, you shall eat it with Ma'adim and ma'a, bitter. The bitterness of Ma'adim come together. It's the same day of the week. the second Monday will be Shurus of Yem Shleshi by Rosh Hashanah. And the third day of it, excuse me, would be Rosh Hashanah. But Yem Mavie by Kri Yathetairah, Shurus in Chhustairah, and the Yem Mavie... Now where am I getting this from? Where is Shurukh not getting this from? If you go to that abash, we didn't really spend time on it, but that You were kind of like, why are you saying all these things? So, ad bashu was the first one. Alas means the first day of prayer. So, we say, it's tough, which it's just above. Beis, which is a Monday, is sin, it's truth. Gimel is resh, what's gimel? Tuesday is resh, Rosh Hashanah. And dalad is kuf, what's dalad? Wednesday is kuf, which is quesateh, which refers to sum chesateh. It's like, oh, this is a memory aid. B'yem khamishi boy sum kippur. And that means that yom kippur, hey tzadik, means that Thursday will be the sum of yom kippur. And b'yem shishi boy proim tzah avau, and tzazala. And the vav is pay, vav and pay go together, because vav, Friday, is the previous poor, not the next one. Not the one for that year, but the previous one. Okay, it's just a memory aid. If you like that, take it. Okay, says the mission of Rosh Hashanah, hey, is the last one for today. Shahu sum chesateh, it, meaning that yom movi, which is quesateh, is sum chesateh. What's the meaning? When we said in the order, we said dalad is kuf, dalad is the fourth day of the week, which is Wednesday, and Wednesday is kuf, which is quesateh, which is sum chesateh. Ha'inu levnei chudzah, however, that's referring to the people in chudzah, sum chesateh is on the, would be on a Wednesday. Shara'i sum shmini atzeh, shne yom im. Right, because that's two days, shmini atzeh, and the second day is sum chesateh. B'chalsh, sum chesateh b'yem, hofgim olakhei is tishri, and it means that the 23rd day of tishri is the sum chesateh, and I don't know if all this shmin doesn't work. Okay, ad kam.

And continuing in the Shari-Triva, we are in Shah-Rishain in the middle of the letter Yudh-Gimmel, we're towards the end of it, actually we're about almost two-thirds of the way through. And we're up to the words of Mashal-Bhazir, and we've been thinking about a person should be very much distraught over the sins that he's done, and feeling that way then is really a way to come to purify his soul. He should first have those feelings, and by that he can come to purify his soul, and then Hashem will forgive him. Mashal-Bhazir, The king will have mercy on the people of his home, the young people that are born in his home. The noble people of the country are these people who live in the house of the king. The children or whatever. The eternal hymn, Channina, and it's going to give them grace and forgiveness. More than the compassion he has on the people who are distant and the people who are not. Just a regular people. Vahama, and we're going back to the prophecy we quoted before. In the Shamsa and Asisi, Hashem says, in that prophecy we quoted last time, that I have made the Nishamas, these souls, le kil vassam el aelioinim, to bring them close to the upper echelons, that have been said to be the higher levels of heaven. Afra pisha agufa korma se yadav, even though it's true that Hashem has made everything, the physical, the body as well. And everything is produced by Hashem. Ukamayo, and we find also, means even though it's true that Hashem made both the body and the soul, but the soul is the more elevated part. And the part that he said, I made the soul, doesn't mean he didn't make the body, but that's the more, I don't know, the traces, but the more, the point, the part that he's focusing on more now, as we find. It says again, it's like a muscle to understand the idea, that even though Hashem created everything the whole world, he says, and I created the Luchos, I wrote the Luchos, obviously you created everything, but no, he's focusing on one particular point, he's trying to bring out. Veoid omruvab viseinu, an chazal ulse telaas, dikhoyin bachah, shleisha shutim yesh be'adam. There are three partners in a man, a person, Aviv, the imwey, the kodish bachu, the fada, the mada, and Hashem, le fisha inla avva laeim, shutsvis benashamah, the, although the fada and the mother, because they don't have any partnership together in creating the soul, that's, they just deal with the physical part, but alkein oma anashamah aniasisi, that's why it says, I have made the nashamahs, Hashem made the nashamahs, veo am anashamah aniasisi, yoiwe alamroi kia ruachmanafonai, kiainyonai kaasha biaonu. It says, right, the idea of Hashem's pointing out that I have created the nashamahs is a proof that, again, it just proves back that when we were, again, we didn't, we haven't done the last time, but when the prophet did it early, kia ruachmanafonai ya atraif, which is the idea of the spirit feeling btsah, right, so nashamah aniasisi means, it means, we're not talking, we're not talking about the physical suffering, we're talking about the person feeling the pain over the fact that he sinned, it's a spiritual thing, and there's nashamahs, they just speak, and that's, again, why we think in the two parts of the prophet, kind of, are paired together, it says, the ruach, ruach Hashem anafonai, right, that the ruach was the lotion, the kia ruachmanafonai ya atraif, the spirit that's before me will feel the pain, because it's the spirit I created, not even create the body, of course he did, but the focus of this whole prophecy is a person spiritually feeling the pain of the sat of the shahed did, and therefore, Hashem says, I was on the created yon nashamah, and therefore, if you do that, I will then help you to purify yourself and come to atonement. That's good.

Continuing in the Shari'i Chiver, we are in Shah Wichain and we are up to the letter Yud Dalat. And before, Amir, Daurid the King, O Lord of the Sholayn, Daurid the King, in the Tahilim, Hashem, I bow to you, I bow before you, before you are all of my desires, and I bow to you, I bow to you, I may grow my groaniness inside, my pain inside, if not hidden from you. What does all that mean? Be'u'oi, the explanation is, Golu'i le fanecha, kol taavasi, all of my desires are exposed in front of you. I can't hide anything, I don't have anything hidden from you. Ki'enena zula si laavode secha, mean to say, my desires are only directed towards your service. That's the only thing I desire, to worship you, to serve you. Ba'ata yudaya ankhosi, and you know my ankh and my pain. Ki'enena al iske o'ilam, ba'a drima kolim, because when I'm in pain, it's not over physical matters and things which are going to just disappear, things which are consumables. I don't, that's not what I'm upset about, what's not what might, when I have sa'a, it's not about those things. Zula si al khata'ai, I'm only upset over my sins. Ba'a koite yudi ba'a le secha, and the way I have not fulfilled my obligation in serving you properly. Ba'a ma'a echa mena mis na'a plim, be'kin e'u ko'i. And one of the mis na'a plim means people who, Daven, full, they Daven, with great supplications, be'kin e'u ko'i, according to, again, a person who Daven very greatly and arranges Trilla properly, and Khosi me pach t'cho, he said, I am in pain over my fear for you, and now this is a choice in his explanation. Yelchika me meni ha'a nochis, Da'a Ghosi me koite yudi ba'a le secha, Yelchika me meni ha'a da'a go'is, what does all that mean? That all of my, when it comes to my pain in other areas which are not serving you, which is like oil and maza type of things, meaning, since my pain that I have as a result of fearing you fills my entire heart, there's no room for other types of pain. My heart is so filled with pain of how to serve you properly, and not serving you properly, and not, and doing other areas that I've done, there's no room in my heart for any other type of pain other than that. And also, that's, again, that's one explanation of this sentence. Another explanation is that the reward I have for feeling pain over serving you and fearing you cancels out any other pain. I will not feel another pain, as a reward, so to speak, for not, as a reward for feeling pain over not serving you properly, I will not be subject to other types of pain. And at the end of this process as well, the same idea, and the reward for my Da'a Gossi, my concern that I have not worshipped you properly, negates, as a result of that, I have rewarded in that I will not have any other worries. So if a person invests all of his desires, all of his pain, all of his concern in serving Hashem, he will be released of any other types of pain as a reward for that. Similar to the idea that whoever is in the cabal, the altar, whoever accepts upon himself the yoke of Torah, then from Shemayon they remove from the yoke of other things like Panosah. Right? If you fill your heart with the right things, and you fill your desire with the right things, and you fill your actions with it in the right ways, Hashem will release from upon you any need for worries about other things, for concerns about other things, and for a need to be involved in other things.

We are in the middle of the letter Tezai, number 16, and that's your new paragraph. The half way through the 16. And he moves away from doing evil. What's the meaning? This wise man, even though he moves away from evil with the best of his ability, puts all his efforts into doing so. He still needs to be trembling and concerned. Maybe he hasn't done what he's required to do and he didn't feel his obligations and he wasn't careful properly in what needs to be done. So even though he's making full effort, he's still nervous he's not doing it properly. We also find in Mishle later on in Chofres, that the Pothic says a person who is walking on the road, but he's not walking in a straight path, even if he's rich. Now, what's the rich got to do with it? So even if he's rich, but if he's going in a crooked path, he's not going to get to his destination, he won't get to his mansion because he's gone off the path in the wrong direction. We find in Chafres, Chocham, Yahweh, the Saar, Meirah. Don't separate a Chocham from fear and from moving away from evil. Even though he's a Chocham, he still needs to move away from evil and he still needs to fear that perhaps he's not fulfilling his obligation correctly and staying far enough away. The end of that same Pothic proves that that's the explanation because it continues in Mishle over there. A foolish person is Misabe, which actually means to get angry, but he's still secure, meaning he feels secure, he feels calm and serene. He's not worried about if anger might cause him to do the wrong thing, to injure someone or to do some of the evil or to stumble. He's not worried about his anger. He's Boteach, despite his anger. The Pothic is instructing us that the way of the fool is the opposite of the way of the Chocham. He acts ill, Misabe, because the fool becomes angry. He calls us Boteach and despite being angry where it's a very dangerous situation for him, Boteach, he's still secure. He feels secure. He's still secure that no sin and no damage will befall him. A person who's angry is prone to sin and he's muskul and azokim. When he's angry, damage can come so easily to a person who's angry. As it says in the Pothic, that a person who is a furious person brings him to great sin. When Emma also says, he puts a city which is breached and hasn't got a wall, is a person who can't hold himself in and can't resist from getting angry. He's like a city that's breached without a wall, which is open to the attack and destruction from the enemy.

Okay, continuing the Shari Tshuva, we are in Shah Rishu'in and we're up to the letter Yudzai, number 17, just a short piece today. Another thing that a Balsho should be concerned for, Pen Yisgabe Arlov Yidsoi left his Yidsoi overpower him to make him sin. As the people of the Shari Tshuva say in Pukieovis, you should not trust in yourself until the day you die. Meaning a person can never really be secure that he will not sin. Any day of his life the Yidsoi can get him. Even if he did shuva for something in the past, the Yidsoi can still get him if he has to be on guard throughout his life in the future that he shouldn't sin. Kaushik'in haishashe nitschoy Yidsoi kvar and what we will say about Tshuva who in the past, his Yidsoi got the better of him and was victorious to bring this person to sin. He's already stumbled once. Ki ra'uil lishame m'na Yidsoi ha'uil rev b'chol'is l'ho'isib n'afshoy yudzash'em yoyim yoyim. It's fitting that he should protect himself as best he can against the Yidsoi that's trying to trap him at all times. And this person should increase his Yidsoi every day in order to protect himself from stumbling because since he's stumbled in the past he has more prone to this. Ki ra'uil lishame m'na Yidsoi ha'uil rev b'chol'isib n'afshoy yudzash'em yoyim. And by doing so, by strengthening his Yidsoi, it will be like an extra protection against all of the stumbling blocks that the Yidsoi brings fresh in the future. Every day comes a potential, a fresh challenge for this person, but this person has increased his Yishame'im daily. He will have extra protection and extra techniques and ability and strength to fight the Yidsoi on a daily basis. That's good.

Okay, we're on page four of Chaelic hey, we just got the headache hey on Thursday the last year It was the beginning of he like hey, and we're now on page four of Chaelic hey Hilges Pesach Simon tough cough test and We are on sif bass now. We're going to try and just do sif bass today and finish the Simmons Page four Simon tough cough test sif bass says it's a runoff a no film. I'll play him There's no time to out the month of nissan they know me I'm supposed to cross up a shower for me No, we also don't say the secret which is after has also shots of Minha and Shabbos We didn't say that but if you took him they must be done by we don't give eulogies in the month of nissan They miss on him by last cable to go But who is this on him by as Pesach? We also don't We don't mention public fast. I mean it could be that a certain case where individuals come fast We don't make like a public fast throughout any any in any time during the month of nissan But the one exception being that the first borns fast on our Pesach We just pause there Mr. Bruce of cotton sign the whole thing is nissan throughout the month of nissan again We don't say Tachlan the place is name us are in a see him. He could have shown us a young him First we have the from the week from the beginning of nissan. There was the 12 the see him When they in all going to the Michigan they bought for 12 days a different obviously a different not see a different lead of the shape it bought on each day of the 12 days the first 12 days of nissan the quality may have carbon higher yanta shall I and the It was considered to be a yanta from the any day that any day where the carbon was bought So that's really 12 days there of Pesach and the 14th is a Pesach and there's no Tachlan on a Pesach And also we may Pesach go for the seven days or eight days of Pesach and this is like as well All those days anyway, there's no Tachlan. So if you add up 12 plus one plus seven or eight or nine So you end up with in Kenya. So ever head is because it turns out you have the majority of the days the month Which means days without Tachlan here The figure is some cool a condition. Therefore, we say the whole thing now becomes a month without Tachlan She's gone chess said cost her That's another thing that I've mentioned second thing was that you don't say sick cost her in Shabbos Mincha Throughout the month of nissan Come a name in British nissan ha yee Watson to our create a tour very masculine Shabbos we also didn't say the u-watsons that sit on a weekday Monday from Thursdays Ashkenaz minute right with the u-watsons immediately after Haga, you don't say those throughout nissan and also you don't do has cost in the shabbos right come on a rachmems Come the gam sit the card in the Akkadish She asked her if you know you also sit the card in and the character for the which is said at Levaya You also don't do No, you know, I have a little bit of a clout. Here's all to sit the card in this is cost her said egg But I come back on them show them that they all have the same day when it comes to sit again, which is Justifying the judgment of a ship when someone dies or sit cosco Which is said in Mincha and also welcome on which is Tachlan throughout the week They all have the same din they come with a unit. So if you don't say one, you don't say any of them And The came back of the shop with the area of yoneth of a hat says a name and also any throughout the year When it's a shot of yoneth if you don't say any of these things, you can say Tachlan, etc But by over Shredesh the area of Hanukkah a hat says a name to the card in you can say this to the card in when it's on the particular occasion of over Shredesh and Arab Hanukkah The totally quiespan is on the whole you're not see she'll I it's a good thing to do and many shows that she's sad They do this I'm not sure about Sardin, but Ashkenaz less but to read the power show of that Nossi After doubling that's what they do it They take they take out say for to after doubling throughout the first 12 days on this one and they read the Nossi of that day The power show the Nossi of that day in pastures Nossi of a year. You give more pastures for life And key came outside from now on the 13th day of Nissan they read from partial partial Oh, it's her until the words came also as a manoeuvre first little section of partial alice Okay, so if cotton test That's cotton test. Where's it gone? So cotton test is We said you don't fast. We said ain't mishandling boiler has clear, but civil whether that means You don't have some type of a public fast throughout the month of Nissan So says the mr. Buurgen test lahas get a civil pay which they aim us come back out So we didn't make a public announcement of a mentioning a fast to fast and in the month of Nissan I mean come on come I don't hate you know, I guess I know it's shiny. We're coming for shiny But when you have an individual who has a custom the fast on a Monday Thursday Monday Mutlis on this boiler that's a Macabre conscious or not that's okay to fast this an impersonal Obligation that's too fast. He's allowed to fast. I mean, I'll gain a car. I'm not sure unless I'm as far Where as our custom nationalism is like a lot more that there's no fasting at all Even if a person accepted to do a series of Monday Thursday Monday fast, whatever he doesn't do it in the month of Nissan So if cotton you it is really the remodels we don't offer us so we're more on this page one second So the more says I got Garm ain I'm in silica din before I miss something we were red that You don't see the card in throughout the month of Nissan against it again. It is a justification of judgment when Person lose the relative whatever But now Gusha in with on him by tennis clown the meaning is not to have any fasting into us We just thought I mentioned we'll just mention the wrong other pinners I feel a young should miss boy over in my even if a person Lose the parent and it's the old side to the parent that you'd have a custom of fasting on your Parent by his the old side of this particular parent falls out in this time the meaning is not to fast of our tannis ha-laym miss Anna However, we find interestingly the most the the most stringent tinnis So to speak in terms of it over overriding other things if the tannis ha-laym person wakes up in the morning and had a bad dream He can accept upon himself a fast immediately for that day and that will somehow Turn the dream for the good That's called a tannis ha-laym and if that occurs during this time people do fast it They know me miss my little sister But Kelly ha-laym, but I'm not say I'll be able to be able to be on top We don't say any of these things on air of Pesach on young tiff miss a little sister and took it Zima Kelly ha-laym, which is before laning. I'm not say it is between a train of all seeing We don't say these things on air of Pesach or on air of young tiff But now you're gonna have boys class back healer is dear be a man after a hug There's a minute to eat a bit eat and drink a bit more Extra-soother on the day after a hug the whole and that's known as if you hug Please throw in a lot of different things it okay the mr. Brewer This cotton you'd Mini give not to have any faster tool even if it's a person lost a parent on the day the old site I feel a young Yes, you can't you don't feel a young huli. I know because I didn't listen to Adam under Nissan No fasting for parents the old site the chain ever she did it here and Every church here, which is a 29th day of Nissan Come came a miss on and I feel you have no game That's honest before I wish I wish even though there's people who for the people who would usually fast on air in any air of which He does but it's a roof. Yeah, I wish we're here. You don't fast. Why because it's not listen. It's doing the mountain isn't I've had a horse in the color be him who possum a Biden Groomer there there of their marriage. No, yeah game. Let's annice. I feel wish she

Continuing the show, we are in Shah Rishain, and we are up to the letter Yudh Kress, number 18. The Dibbe Shulaym, our love of Shulaym, our Diva, our Chuvah, Shulaym Lech spoke about this concept of Chuvah, and Farid boy, Ha'innah there, and he spoke out this point we're going to discuss. And Pasach, Pesach, Dvarov, he began by, Varmini said the following. Again, it's Mishleh Perot Krofress. He says, What does all that mean? So, Baaleuid Sadikim, when the Sadikim rejoice means when they are powerful in the world, their strength is up. Then there's more splendor is in the world when the Sadikim have this strength. On the other hand, if we can Mishleh him, when the Mishleh him are running the world, you can pass on them. Then the Mishleh him are very different to Sadikim, obviously, and they are always looking to find Kressoyne, to find lackings in people. You can pass on them, they're always trying to find some negative thing about a person, or they try to show that they're better by pointing out and highlighting the defects and the negatives about a person. The Sadikim speak highly and they honor people. Alcohol, malatva, Hanim says by him, if they find any type of good thing about this person, they will praise it. But on the other hand, they show him to the opposite. They look for different blemishes, defects or problems that a person has and try to lower the people as a result. Even if those people, the defects they have were in the past they've sinned and now they have done two of those sins and moved on, still the Mishleh him will point out what they used to do. After that, after that, Mishleh says, that a person who ignores his sins and it didn't happen, so his chuvah will not be accepted. If he does a general chuvah and he's not aware and doesn't think about the fact that he's done particular sins, his chuvah won't be successful. On the other hand, a person who admits to a particular sin and he forsakes a sin, then Hashem will forgive him, have mercy and forgive him. Even though a person who did chuvah is not supposed to go around exposing his sins to speaking about what he used to do, as we see from that which Shulam-e-Malach wrote, that a Roshah goes looking for the sins of a person, he's going looking to try to reveal everything. That's what a Roshah does, but a person himself and good people should not be doing that and finding the bad and finding the sins that a person used to do. But even though a person should not be telling others about his sins, he still should be confessing for what he did, because in Shunema, as we find this isn't a hillim, in Lamadbeis, Khatassi, Odiecha, I've informed you of my sin, and I've not exposed to the other people, but I have admitted and told you, so to speak, about my sin, he says to Hashem, and I have not covered up my sin before you. V'ne'em and Otsi says in Yumiah, Yumiah says, giving Musa to the Qurayah, so you're going to be judged about your statement that I have not sinned. If a person says I have not sinned, when he has, that's not viewed very positively in Shema. A person needs to, again, not only has to go around telling people, other people of his sins, but between him and Hashem, then he needs to confess, admit to his sin, and he'll be able to then move on. Hashem will have mercy upon him. Adhkan.

Okay, continue in the Shari'chiver. We're in Shah Rishon and we're in the middle of the letter Yudhress number 18 And we got up to the words Okay The Chakhamn explained in the G'mon Yuma Pa'amim, shahmachhaseh pashaav leyad sliyach On occasion, if someone covers up his sins, he will not be successful Means there are certain occasions where you have to you have to spill the beans and speak about your sins Usually we said already yesterday that generally you're not supposed to go around telling people you are various Which when you're not sure you should confess, but you shouldn't go around telling people But there are situations where you are required to tell someone Kamai, Ba'avayashi bin Anahaveya. For example, if you mistreated someone Bin Anahaveya with someone else Yashiv, Agaveila, and Hamas, because you can't get atonement for your sin until you return the stolen article Or the that which you press on and you force them to give you something whatever it is all different situations of theft or or Somehow taking us someone else's money You have to ask forgiveness. You have to give it back Ba'avashi, Yivakish, Machila, Masha, Yahitsuga. You have to first of all give back the item you stole And if there's no item to return anyway, you still either way you have to ask for Machila If you keep your Aaveya to yourself, how are you going to ask for Machila? He doesn't know what you did Or Hilbin Ponov or if if you again, he spoke already about stealing But what if you embarrass someone or you sip her a lot of Loshina or you spoke Loshina about somebody With yourself a discussion should you go back to the guy and say you know I spoke Loshina about you Please give me forgiveness as a whole discussion there Is it the right thing to do or not because you might actually make it worse but not for now But but if you spoke not about somebody or Ba'avashi been on the mock-up She's not someone of any other or you actually sinned in a mitzvah, which is between you and Hashem But it became publicly known here is our viewers before Hessey and Michalis Hashem because anyone who does public of yours He profaned the name of Hashem the chavless I mean or this Abel I lay him listening to Adam Well, it causes him he has to do the opposite now and and show remorse and upset and suffer from the fact that he has He has profaned the name of Hashem in front of the people Yeah, he should do that in front of other people and that will make Hashem's mind when he admits to what he did wrong And it's very regretful about it. So he does have to speak about the sin that he did But there's your cross of and this is what we find in the Pothic in the Yumiya He actually showed me Nihamdi after I repented after I came back Nihamdi, right? So I was I found Comfort but a great he've already surpassed y'all yorech and after I admitted So Pacti are a high I mean, I slept my thighs in in in distraught Indian Nihamdi was the idea of Nihamdi. It's a carotter. What's our Nihamdi although? Yeah, that is a good boy. He regretted so to speak of creating man at the end of the safe Parties gracious that that means regrets and suffering Nihamdi, right? After I try I repented I felt suffering. I felt bad He ate a chubbub and real salee pressure be on us We said the real way of doing trivia is to feel bitter that you have sinned in this area But I have a Vardy suffocated and in the second phrase second half of this Pothic in Yumiya said after I Admitted the Pacti are Yorech, right? I slept my thigh in distraught in distress I question a dati Levney Adam after I told other people this past move up when I say I my sins became known It's about even my sin near him Levney Adam I was I So just being mourned the fact that I did these things in front of other people And I did that in front of other people to come away It's like a Yorech like the Pothic is Nihetsco about slapping a thigh and in distress But now and also says Yosha Al-Anashim that it says that Yosha Al-Anashim You should make rows of people by Yeme and he should say Khatasi I sinned but Yosha had they see and and the I have Corrupted the straight path. This is what you say in public Why because it's about sins where he did a public sin and it was the heart of my own public So his way of sugar is to regret regrettably speak before people and admit what he did Adkan

We're continuing the Sharia chiva. We're in Shah Rishon and we're up to the letter Yugtesh, number 19 We're Maideh and Izev Yurucham Which literally means something like and one who admits and for sakes he will be given mercy Payrush AFRP He said it's a chiva, even though the basic foundational points of chiva are three What are they? We should know by now. Ha-Ha-Rata, Ba-Bidui, Ba-Zivah-Sachait They are regret, confession and leaving behind the sin Ha-Ha-Rata, Ba-Bidui, Ba-Khala, Maideh But the truth is, in the word Maideh in the Pothic, that actually includes these first two things of regret and confession Maideh means you admit to what you did wrong because you feel regret for doing it Kia Mith Vahde, Mith Chawit, because again a person who confesses is because he regrets So you actually have both of those elements in the first word of the Pothic that we're quoting The first word of the Pothic, we're quoting the Pothic They ain't chiva p'chusse, mischusse, alevi, it's not called chiva unless you have those three things Regret, confession and leaving behind the sin Kia Mith Chawit or Mith Vahde Because the other person who regrets and he confesses, they ain't in it, or he's in it, but hey, he doesn't actually stop doing the sin So, doi meh, le mishit, toi vah vah shahit, b'yodai So they also are truly, he's comparable to a person who immerses in a mikvah Holding onto a shahit, the shahit's made in Tommy in the first place and he wants to now be Matai himself on the mikvah He's still holding onto the shahit, the tsvila Immersing in the mikvah doesn't help him if he's still holding that Tommy thing that made him Tommy in the first place Ochein mey de voizhe v'yucham, but a person who does again admit, which means again regret and confess And he forsakes the sin, he will be Be given mercy, kihu b'al chuvah, because he is considered to be a person who has repented, he's a b'al chuvah Afapishu yehsh le chuvah madrex v'al voizh, kashay beyan, even though there are many different levels of chuvah But if you have the basic three elements of regret, of confession and stopping his sin He is considered to be a b'al chuvah, and he is the verbid of Ochein's forgiveness and mercy Ad kan

Okay, we're on page eight and we are in Simon Toff Lamad Gimel in Sifbeis, page eight of Chaelic Hay. Simon Toff Lamad Gimel, Sifbeis. I invite you now to have a look at the light of a torch in America. In England we don't call it a torch. It torches those things you hold in your hand, the electric one with the battery. Don't check for the comets with a torch. El ornay has to be specifically from the light of a candle. Don't use a candle made out of animal fat or shamanal type of fat. Don't use oil, candle. You should use specifically a wax candle. One single candle. If you have two candles, even if they have been braided together, they have the same status as an avuka torch, and you're not allowed to use it for ridiculous comets. This is the mission of a Sifkon Chess. Don't look for the comets to the light of a torch. You're not able to move that into an area of the nooks and crannies of your house. If you can't get there, even if you could, you're afraid it's going to burn down your house, and therefore you can't check properly, so don't use it. Don't use what's called a type of wood that you can use as a light. You burn it and it kind of burns slowly. This kind of oil wood means a certain wood that you can use as if it's a fuel. You can also use a very great light, like a torch. Don't use a candle made out of fat. Don't use a candle made out of fat. Don't use a candle made out of fat. He'll burn them down with a torch. And you can't use a candle made out of fat. Don't use a candle made out of fat. Don't use a candle made out of fat. It's not going to burn properly. properly. If a person did or he shouldn't have, if he did use a torch for checking it was not done. It didn't do the job. It didn't work. But if he used fat or oil, ideally he shouldn't have had it done, but the effort it would work is considered a lachik badika. We shall shemen, ye'shdayos, benachoyinim. So that was, chaylevitsi, chayevdun shuman, right? Chayevdun type of fat that works for the effort. And what if it's oil? We shall shemen, ye'shdayos, benachoyinim, imchal, but there are different makhoyikas of choyinim, whether if he used it, which he shouldn't have, whether it was considered a lachik badika, and whether he has to repeat it or not. So if quantum dialogue what he should use is elebener shalshava. Sorry, that was in the shokhnoch. Ne shalshava, right? A wax candle is the correct candle to use. And if he doesn't have a wax candle then at least, but the effort he could use, one of those candles that it would work for the effort to say the animal fat or something, would say that you shouldn't use it if it didn't work. So that's what you should use now. It's a video situation. You don't have a wax candle. That's what you should use. Shemen and shemen, shemen of animal fat, shemen of oil. Fifth quantum good base, afilu kluyim. We said you should use a single candle, and if you have two candles, even if they're braided together, that's considered to be like an avuka, like a torch, and you shouldn't use it. So afilu kluyim, because shkenim did come byachav, the chosh of avuka, so if you stuck the candles together that would be like an avuka, like a torch. And afilu kluyim, but even if it's just braided, like the wick are not, the wicks are not together, it's just that the actual candle part is kind of too thin, you know, like an avuka candle, it's braided together. I might think that if you have everything braided into one, it's like one single candle. And that it's not, and it's considered to be, again, you might think when it's braided, you're better off and it's one. No, it's not like one, it's like two, and therefore you can't use it. If you hold it in your hand and you don't separate them, it's considered to be at least two candles, then it's considered to be like a torch, and it's not good. You've got a candle with two wicks, single candle with two wicks, how do you view that? If you do that, apparently with the animal fat candles, you make it away, and even if there's a separation between the wick, they're still considered to be like an avuka, it's no good. One wick, one candle is what you should be using. You should check all the places where there's a suspicion that Thomas was bought there and left. Therefore, every room with the house and all the room with the upper floor need to be checked. If the other person walks in and walks in, they might just put it down there. But wine stores, where you don't go there to take wine, meaning on a regular basis when you're eating whatever. If you never go there with bread, then there's no need to check those places. If you're looking for a place where you might want to go, but you're looking for a place where you might want to use your kitchen, or even a place where it's not normal to take comments there throughout the year, but there's a concern that maybe you took it on a one-time basis. A certain place is where you don't usually go there, but once or twice a year you might end up going in there. If you're going to Dalat, you need to check all of the rooms in the house. Even if it's just rooms where you keep people's deposits for their loans, you've got a lot of money, so you lend people money, and they give you security on the loans, and you leave it in a particular room, your office, whatever it is, in your house. It still could be that you might, in the middle of your meal, you might go into that room to bring the security that was left to give it back to the owner. If you're going to leave bread in there, you might leave bread in there. If you're going to go into a similar type of case, where there's a concern you might have gone in. If you're going to a market, they're like sellers, where you store their food, pickles, pickled items, and cheese, things like that, you might want to go into that place to take some of those foods during your meal. the chain based on it and similarly when it comes to wood the wood store in your house and if you have that and where you keep the candles that is common thing for the servant of the house to go in there during the meal to take candles out so the candles are you know burning down if you want to you need fresh candles or woods to be able to continue cooking something that's in the stove you want to keep it hot then therefore the servant might go in and take these things and he might go in with a loaf of bread or a piece of bread or a potato whatever in his hand and that's why he needs to be checked. Sivkan Tesavov, Shemistapik, the shokhanah said that when something like a wine store where you don't take from there at all during meals certainly or a straw store these don't need to be checked, Shemistapik, because if it is a type of wine store where you go there on occasion to take or the servant goes to take bread with his bread to take wine sometimes he'll go in holding his bread during the meal and he'll bring extra wine to the meal and if you have a store room for other types of drinks and on occasion you might go in there during the meal and you might be holding a piece of bread when you do it therefore that place would need to be checked Sivkan Tesavov, Mehem, who he said if you have something like a wine store where you don't take from it during the meals, but I'd say it's from the Shemistapik menu but places with the store rooms where you do take from it that you go in once only to take what you need for the meal you don't go there during the meal ever you just go there before the meal to take the supplies for the meal then in Sakhpadiqa that does not need to be checked Khenja'in, Raghilein, and the Kanesbadiqa, but it's not normal thing to go during the meal and Sivkan Yudzain is the last one for the Sif, straw, store, or places like that Yudzain to Mestamah, you can assume that there are no places brought in and in Khenya'in, unless you know that it was brought in these types of places you can assume they aren't the certain places you have to assume that there was and cer

In continuing the shower each other, we are in Sha Rishon, and we are in Oith Choth, letter 20, of Sha Rishon and of Sha Rishon. Oma Achreichin. He said after this in Mishle, after the part that we were working on before, which was the Maide of Oith of Yorucham. He said after that, Ashrei Adam Afache Tomid. Fortunately, the person who is constantly in faith, Oma Achreichin, the person who is hard-hearted will fall to evil. Pairush, what does that mean? Afar Pishu Maideva is a person who admitted, he had regret, he confessed, and he foresut the sin. Yai Chalab Le Fachet Tomid, he still needs to be constantly fearful, that maybe he didn't fulfill this act of chivalry properly. He might be on the lowest level, but there are higher levels he needs to try to achieve. That's one thing he needs to be fearful of. The Yosef Oymet, he should put extra effort in daily to try to reach the higher levels of chivalry for what he did. He needs to be afraid that maybe the Yaitzah will come back, reinvigorated to try to fight him. He has to be careful from the Yaitzah at all times. The Yosef Yoruch Hashem and Afchei Tomid, he has to constantly be increasing the Yaitzah Hashem in himself. He is parallel-Tomid el Hashem, and he should definitely constantly try to help the Yaitzah. To help him to do chivalry and to save him from his Yaitzah. He might be on the lowest level, and again this is the first half of the person. The second half of the person says, the heart-hearted person will fall to evil. He is on the lowest level, the person who says in his heart, because he is afraid that he will come back to chivalry. What do you want from me? I will come back to chivalry. We don't have to be afraid of the Yaitzah, but let's see if he will come back to it. He doesn't put regular daily effort into achieving the higher levels of chivalry and to adding fear to himself. He's going to be punished for that. He doesn't see what he's lacking. He doesn't notice how low he is and the fact that he's sinned. He doesn't realize the great obligation he has to straighten up his ways and to put more and more effort into doing that. He doesn't prepare himself to be before Hashem. He's not guarding himself from the Yaitzah that's trying to trap him. He's on a constant basis. He will fall into the Yaitzah if he comes with that attitude. Even if he did chivalry, but if he comes with the attitude of, okay, I'm down, let me alone now. No, you have to constantly be working and try to improve your chivalry and try to work on your Hashem in general so that you won't fall to the Yaitzah in the future. That's good.

Okay, continuing in the Shari Triver, we are in Shah Rishon and we're in up to the letter Khof Alif, 21. Okay. Khof Alif. The sixth foundational aspect of the Triver is Habushah. Embarrassment. Okay. In the cinema, as I was about to say to you, I was embarrassed and I was humiliated. Because I am bearing the disgrace of my youth. So, meaning he's remembering what he was doing when he was younger. He didn't do a proper Triver for it, or even if he did, but he remembers he sinned when he was younger and he feels currently embarrassed before Hashem for that behavior. We are going to say, A person will be very, a sinner, will be very embarrassed to do certain sins in front of other people. We call him in Yagishu, Yagiru, but if they do realize and see that he's sinning, he's going to be humiliated. They're not being embarrassed before Hashem. If he cares about what other people think, why would he not care what Hashem thinks? Hosh again. There ain't the key. The Hashem is very distant from his thoughts. Al-Qayn. And that's why he ends up being embarrassed in front of other people, but not being embarrassed in front of his Creator. He's embarrassed. He's embarrassed in front of others. He's embarrassed in front of others, because in the past, Hashem was very embarrassed in front of others. When the time when Hashem was dying, people didn't always be embarrassed. And we were embarrassed. They asked for a embarrassed man. They said, people didn't always be embarrassed. He was embarrassed, because Hashem was well-shared, because he didn't listen to you as a person. That your fear of heaven should be like your fear of other people. They said back to him. That's it. We should have fear of Hashem like we fear other people. That's all. Nothing else. No more. He said to them, you should have the same fear of Hashem as you do for other people. Because you should know the person sins in private when no one's looking. No one can see what I'm doing. What did I show you? I showed you that he cares more about people seeing him than he does about Hashem, because he knows that even when he's in private, Hashem can see him. But that doesn't bother him, as long as he's not going to be seen by other people. And therefore that shows that he fears people more than he fears Hashem. That's it.

Continuing in the Shah-i-Chura, we're in Shah-i-Rishirin, and we're up to the letter Khofbis, number 22. The high level of that that we just spoke about, we spoke about a person being embarrassed until disgraced for his areas that he did in front of Hashem. So the high level of that is Shia-i-Kalema, Adam al-Alawi Noisab, Milifina Hashem Isbar. Before we spoke about Bousha, embarrassment. Now we're talking about Kalema, which is a kind of deeper level of humiliation. Then that's the level that we're talking about now for his areas that he feels out before Hashem. The Indian Ha-Khlama, this idea of Ha-Khlama, humiliation, Ha-Ha-Gosha B'Bousha, feeling the embarrassment, and therefore your face changes as a result of this disgrace. The Indian Shunema, as it says in the name, Kischa Khleema Fonai. Humiliation has covered my face. Before we talk about Kalema, we always find that we have a person who speaks about Bousha, and then after that we'll speak about Kalema, Bousha or Kalema. It always comes after the Bousha, because you say that Bousha is actually more extreme than mere Bousha, mere embarrassment. Bousha or Ha-Khlama, Bousha or Kalemti, a couple of examples here. They were embarrassed, and they were humiliated, and I was embarrassed. I was humiliated. I didn't look at him in the Yumi about this. Bousha is passing over his sin, meaning showing patience despite the person's sin. Then he's not punishing the person yet, and he's not repaying this person for the sins he did in the way that he might have expected. Then when he realizes that he feels like an inadequacy now, that Hashem has not, he doesn't feel that he's properly, at least he should be punished for his sins, so to speak, then he feels like he can clean the slate. But now, in this situation, which is almost every situation, the person was not punished, at least in the way that it's fully for his sins, and therefore, he's going to have even more embarrassment in his heart, because when a person sins against a human king, and he treacherously betrays him, and then the king forgives him, he'll be embarrassed before the king for the king did that to him. You won't be able to even open your mouth because of your embarrassment, because I've forgiven you, I've atoned for you, for all that you did, and that's an embarrassing thing. You can't even bear to see the face of someone who's forgiven you, despite everything you've done for him, it's a humiliating thing before a Godish boho. That's gone.

Okay, continuing in the shower each other. We are in Shah Rishain and we're in the middle of the letter Khof base We've been speaking about Busha and Khleema and We're up to the words kind of about two-thirds of the way through and get it off Lee But I'm who I'll be saying is a coin Lebocha in bochers Chazal tell us in bochers. I said double. I'm inspired from a new a person who does some Deed something or other which he shouldn't have done and he's embarrassed that he did it My cream lawyer called Vanessa. He's forgiven for all of his sins It achieves a lot being embarrassed for doing the wrong thing achieves a lot They actually reach it big has helped the person to be forgiven for all of the videos The came I'd seen him a show and we also find this a similar thing when it comes to Charlotte, Malik So I'm out because he said well, I'm not knee-oid The yard and Aviam galb again. I miss you said I wasn't answered by the navy I wasn't answered by seeing any dreams about what to do Well, he's here in the tournament. He didn't mention. I was not answered through the umma to him Right, which is the the standard way that a king or Sanhedrin would would get an answer to what to do But he they would consult the room to him And he didn't mention it when he said I haven't been answered keen is by ish last came He was embarrassed to mention the room to him if nature horror I can't know if he had him because he bought about the death He killed himself He bought about the death of the people of noive the city of the Kahanem There's in bass to even mention anything about the over term, which is the kind of rules But I'm a light small and small said to him Oh, mocha after one echo me tomorrow. You and your sons will be with me That was what small said and has understood that to mean in me from a kid's awesome with me in my section Which means you're gonna be together with me in Ghana either so after shawl Spoke this way and small saw that he was it. He was a ambassador. He did small told him You're going to have a place in Ghana either Despite what you did Viaseek Adam Madreig as a busha this pretty did like show you could do as a shem person can achieve this level called being ambassador sins by This boy there when he's alone thinking about the greatness of a shem become a rubber as a man with people and how terrible it is the person Should go against the word of a shem. There was a choy tom it and Constantly remembering he a shem way of myself that shem sees his actions who boy can kill you kill yourself and a shem is Examining this person's Which means his kidneys without which advises him how to behave But safe have much very serve a shem is looking at this person's thoughts at all times And when a person remembers all that he's going to be embarrassed not just of course with bad behavior But also for his bad thoughts that led to that bad behavior At gun

In continuing the show each other, we're in Shawishain and we're on that's the letter Khof Gimo, number 23, Haika Hashvii, the seventh foundational point about Chiva. Haknia, the whole life of Ashiflis, is subjugation with your whole heart and humbling yourself, lowering yourself. Haika Hashvii, whoever recognises his creator, yeida kama ha'aiva adhvarav, shakh vashafal, venigvame elkoi, he'll understand and know how terrible it is when a person transgresses the word of Hashem, how crooked this person is and lowly and he's devalued himself when he goes against the word of Hashem. He ain't in shunema, as it says in the Possegantilim, nivze beinav nimas. If he's referring to someone who sins, he's become disgraceful in his eyes and he's become repulsive. Venerman also says, afkinis av venerlach, who says he's become loathome and foul. Who are we talking about here? A person who sins, he drinks up sins like water. That's the type of person we're talking about here in Tehillim when we say these persons have become repulsive and lowly. Kesev nimas ko'olahem, they've been referred to in Yumiya as rejected silver. Al-Qayniqana, the shafal ben evan therefore a person should realise how much he's devalued himself through sin and he should humble himself and subjugate himself and feel lowly in his own eyes for that reason. When Dawid Amelach confessed for his sin when Nassana Novi came to rebuke him for it, Amavah says to Ava, at the end of his words he said in Tehillim, A broken spirit is like sacrifices to Hashem. So we see actually achieves that Hashem will accept a person when he humbles himself, when he feels broken for he did. The man who we learn from this, this idea of subjugation, may create chuvah, it's one of the basic foundational points of chuvah. Ki amiz ma'azeh, mosa'o ma'azaad lei kawe chuvah, because really this this Kapizov of Tehillim, this Perik Nunalov is really some of the basic, is established in discussing the basic aspects of chuvah.

They were on page 12 of Chaelic Hay. Simon Toff Lamar Dalid Seif base. Page 12. Simon Toff Lamar Dalid Seif base. Says the Shochonoch. Acha b'dika miyad b'laila yavad leno. Immediately after he finishes checking for the Comets, he should be my vassalist Comets. That night. V'yayma, and he should say the following. Kolchamiru, D.E.C., Burushusi, any level I have in my possession, for the Chazisi, I didn't see, for the reality, I didn't move. Libatel, l'evika afa, the hour should be nullified and be like the dust of the earth. Says the Amor. V'yayma abitur b'loshan shem evin. You need to say in a language you understand. It's not like a phila. It's like you have to understand what you're saying. You're nullifying something. The Amorai b'loshan, I carried it. If he does actually say it in Loshan, I carried it. Then Kolchamiru, Kairul khamet t'zor. Then the phrase, Kolchamiru, N11, actually includes two types of Lemna. It includes khamet and it includes yeast, which is made from sardar. That's in Loshan-e-Kaidish. As of the Sharlushain, if you do any other language, you have to learn all the way in finance. You have to mention each thing separately. You have to mention khamet. And so, separately, in whichever language you are mentioning, it happens to be in Loshan-e-Kaidish. Khamiru includes all that. And the shochonor continues. Again, the next morning, at the end of the fifth hour, before the sixth hour arrives, Shekashyadi, kashit, Mishitagiyashashishis, Nesa, and Biyadiravadri, because once it gets to the sixth hour, it's now prohibited. It's not in your possession anymore. It's not yours to be able to nullify it. And the Amor says, Ve'in levatel be'yeim, ele'achash yisraf khamet, however, in the daytime, when you do the second bitel, you shouldn't do it until after you've burnt the khamets. Because they look high and it's as safe as a khamet shaloy, so that it's still your khamet when you burn it. Once you've m'vatel it before you burn it, then you're burning Hefka khamets. Okay, Mishitagiyashishis, Nesa, Miyad, Baila, Ivatel, immediately at night, after he's finished his checking, he should nullify his khamets. Atam, who, we've been being daf, I'll give them a device, I'll give them a device, even though we've already said earlier, that on a tarot level, checking for the khamets is sufficient. You don't need to m'vatel it. Because on a tarot level, really just one of the two is enough, of a visella, either removing it, or getting rid of it, or nullifying it, both of them independently, either one would work, Midoaisa. And we said, Midoaibon, you have to do the other one, but dafili imishayashisham khamets vayas, they're not either allowed to cause munch, or they're not allowed to cause, even if you actually have khamets in your possession, and you don't know about it, you have not transgressed. You have to bar that kaitib, asal khamashimutu ala, because you did whatever Khazal told you to do, you checked for the khamets. How much do you have some khamets you didn't find, but you're not even aware of it, you're not transgressing the issa of owning khamets. Midoaisa. Miko mo kham khachom imkhashishu, shema yimsa gluskayyofe, shayen na menev teleth ma atzma, kumai pehruin, that the khachom were concerned that you might, on pesach, you might find a gluskayyofe, like a nice little barn or something, that it's not gonna be automatically nullified when you do it like with crumbs, because it's something significant. The yishe maat, kaitim shisaphenu, v'yaval avral yiwai, and then he'll see it, and then he'll, he won't necessarily eat it, but he'll have a few, for at least a few seconds, maybe he'll think that he wants to own it before he actually grabs it and burns it. And in the meanwhile, he has just transgressed the issa, the issa of owning, of the khamets being seen in your possession. Avalimivad lennu, however, if the same situation would arrive, but he'd already more battle it before that point, shuvei na yiwai v'chol gavne abal yiwai, then he has not transgressed at all the issa of having khamets in your possession, dave hefke, v'lav zilehu, if it does turn out that he finds this bun, but it's actually hefke, and therefore it's not his, and he's not transgressing the issa of owning khamets on Pesach. So it's called m'zayin, so le chazisei adolei v'altei, this is the text of the bitul in the night, or any khamets that, khamiwa, any levan, that is in my roshus that I didn't see, and that I didn't destroy. Aval, sezeh mishnebua, aval ma shuwa, huvee, einimivat al-akhshav, he did see and he removed, he's not been m'vatu now, because we're going to take it and burn it tomorrow, le chahaui v'altei lechol, aid ma shuwa, because whatever's left, we might want to eat from it, but gamzei, le khaim, it's the safe, b'chomet, chulaui l'mokha, and also he wants to take part, or e-part of it, and they want to take, let's say he wants to e-part, and whatever's left, he'll be burning the next day, or le kach, einimivat al-akhshav, ad le b'akhshav, ad ahshila, b'akhshav, and therefore he doesn't want to be m'vatu or everything, until he's finished eating anything he wants to eat, and burning the khomets, only then can we say that he really wants to nullify whatever's left, and therefore the real bitul of everything only comes to the next day, this is a bitul of what he doesn't plan on eating, and doesn't plan on burning. He's declaring it should be, like the dust of the ground. It's the correct text to be said, it should be Hefka, meaning though Shukhanov didn't say the Loshan of Hefka, it just said lehavika afadara, but the Mishnabur was saying, no, you should say the word Hefka as well, it should be Hefka, it should be onelus, and it should be onelus, like the dust of the land. We'll call it al-Maharid Loshan there, shall Hefka, everyone agrees to say that Loshan of Hefka works, al-Sharm al-Loshan there, b'inal b'inal al-Smaik, al-Ruflain al-Loshan, even though he's not declaring it in public, he wants it to be onelus, just doing it, saying it to himself, does work in this situation. There's a sugi about it in the G'mor, about whether Bittal works, sorry, about whether making something Hefka works when other people can't hear you, so if people can hear you, many people, whatever, but here, no one else can hear him, but it still works in this situation. Shukhanov tests the Loshan Shamevan, he should say this nullification in a language that he understands, shall he have Bittal whom he tells Hefka, because what he's doing is declaring it Hefka. The main idea, man, is to say that the Loshan of Hefka The main idea, man, he doesn't know what he's saying, though. So what kind of Bittal is that? Balkan, it is good to instruct ignorant people who don't understand Loshan Akkadesh, or Iish a Mevateles, or a woman who is in Lachomitz, should tell Him a Bittal in English and she or they should be saying it in a language that they understand. The Haidu, and therefore we're going to quote now in Yiddish, how to say the Bittal in Yiddish, going to read all those words but he brings it in parentheses the the bitul in Yiddish and that's again he's trying to say to the bottom whatever I'm thinking the same Loshan we find in the shukhanak on top he's writing in Yiddish here just for those who only understand Yiddish and don't understand Loshanak Yiddish. What if an ignorant person did say in Loshanak Yiddish and he doesn't understand every word but if you know at the very least understand what the concept of bitul is, of nullification of his prophets then the idea that he knows what he's trying to achieve just doesn't know what the words mean the answer would be the ever that at least the ever that would be okay if he said it in Loshanak Yiddish not they should but if he did it worked I would have eaten him even clow the social I may have eaten him but he had no idea what he's saying he think he's saying some type of trilla like you also feel a bit of the everd then that does not w