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0:00 Let's begin today's daff. 0:01 Before I get to today's daff, first of all, our this morning is dedicated and sponsored by Sonia Kazlavski and family for a continued for so wonderful to have you back should give you the strength to stand on your own two 0:18 feet. That's not that's not a metaphor, right? 0:21 That's uh and a thank you of course to all those from Baric to all those who called and visited over the past two weeks and we'll to learn and for putting in so much incredible effort into our newly refurbished space 0:42 here and a thank you to all of the sponsors and all of those who made this project possible to continue to fill up this space with an incredible and beautiful Torah until our newer base is ready to everyone who helped 1:01 and let's begin the D. 1:03 Today's D is sadik say let's begin. 1:06 So I know you got up to the top of and thank you to Yehudo who gave this shir over the last couple of days while I was away. 1:11 So now you got up to the top of let's pick up let's just go back a little bit just to restart the ones 89B and let's just pick up six lines up from the bottom and it'll go quickly says so 1:27 remember again we're trying to figure out the Mishna explained that which is the new up to that applies to applies to sacrificial animal. 1:38 So we're just trying to figure out just the mechanics of that. 1:41 How exactly does that work? 1:44 It's too big for that. 1:45 It's it's way too big. 1:47 Right. So so so what's so how is it exactly that the prohibition of could apply to? 1:54 So the says as follows. 1:58 So are you going to say that ultimately again? 2:01 Are you going to say that ultimately again that both prohibitions devolve upon thee? 2:08 at once. So the says we learned well listen to this we learned that the ultimately again goes ahead if he if he contracts tum remember again nuzzer contracts tum he has to go ahead and restart his neros so what are 2:26 examples of tuma which would cause a nause to restart his clock ultimately again on the mace and on a kizayas from the mace the kalon And we asked if you tell me that that has to restart his fore then of 2:47 course again for the mace in its entirety what is there to say rather again the explain explained that what's the case of is talking about it's talking about again a fetus whose literally again literally it means that its limbs were 3:08 not we're not held together by vigidden. 3:11 Rashi points out that it's talking about a nl where there is not a kaz of buster on the bones of the nal just yet. 3:19 So say what do you see from here? 3:24 So what do you see from what you see ultimately again from the time ultimately that is formed is already as so we'll say from this case of what we see is that the itself is formed prior I should say the 3:51 the the Uber comes before the of the gid. 3:56 Therefore say we assume that in a case ultimately again of kachim the animal becomes the animal has kadusha's kachim at its inception from the time that its notes are and that's before the gid comes along right so the prohibition of 4:12 kachim ultimately precedes the prohibition of g to which the says even though it's true that the ofish of comes first so we'll say so now what's interesting is as we're creating a timeline. 4:28 The of begins when the isra of apparently right now although we're going to challenge that in just a moment the is of occurs from the time that the animal is already in Euro the g doesn't come until later now say 4:43 now that of doesn't come until later is a function of just physical maturation. 4:47 What we saw from the case of the nuzir is that the flesh or some amount of it exists in the in the fetus prior to the gid. 4:55 So the animal becomes is the of comes first. 5:00 The is of gid comes afterwards and the of gid is on the animal. 5:06 Why? Because say interestingly enough why does the of why is the is ofid on the is of because the is of gid is more all-encompassing right has a greater reach. 5:20 Why is the is of g have a greater reach? 5:22 Because apparently the of applies to we haven't learned that yet. 5:28 But again the of applies to look at just a moment. 5:37 So say this is actually very interesting. 5:39 The the idea the is espousing here is that even though the of comes first the of is able to devolve upon kachim. 5:48 Why? Because the isur of g is more severe than kachim. 5:51 How is g more severe than kachim? 5:54 G applies to more people whereas of only applies to Jews. 6:00 The of will apply to say therefore again we're holding right now is here is the here is the logic as to how the Mishna could say that the prohibition of githan applies even to kajim. 6:18 Prohibition of kachim applies when quick review when as of as soon as the fetus is in uro again there is an isur of kajma there's a status of kajim ganosha doesn't occur until when well later on until ultimately the g 6:34 itself is formed in euro right but I so how could the is of githanosha devolve upon the prohibition of kachin to which the gimar answers because githanosha is what we And the is ultimately again will be on the why is 6:54 the because it applies to say who's who is who is the one who espouses this particular to which the says it's ultimately again says over here say not everyone agrees not everyone agrees that applies to who is the one who 7:21 espouses this particular it is but our does not reflect the view of how do we know this say our Mishna said that what our said that applies to it also applies to both the right and the left thighs. 7:49 And yet what say Rabi Huda we know is of the opinion as quoted in the Mishna that it only well actually we're going to see that Rabihuda is quoted in the Mishna is saying that it doesn't apply to a fetus 8:00 butuda is also going to argue about the left thigh whether or not applies to the left thigh. 8:07 So the gimar says so say ultimately again our the holds like in one case but doesn't hold like in a different case. 8:22 So we'll say so essentially in that the is of applies as soon as the is formed but ultimately again but then the of devolves upon it because of is an and therefore the iss on the already existing is but doesn't 8:44 like in terms of the fact our holds that ganosha applies to both legs whereas rahuda will only hold that it applies to on the so say maybe we should say like this maybe we should say that the of right the 9:03 of is able to devolve upon is able to devolve upon the animal only when you're talking about where there's an look at for just a moment so we'll say essenti Actually what's happening over here is this concept of which I 9:26 will say is a fundamental usistic idea that we've discussed in other in other which is when something is already prohibited is there the ability of another prohibition to devolve upon that already pre-existing prohibition is suggesting yes now where is this 9:42 coming up this is coming up specifically in the case ultimately again of excuse me of and the animals Rabi Hud is positing that the prohibition of githanosha could still devolve upon could still devolve upon could still devolve upon that animal 10:03 right there. Why? because it's what's called the is a more it's a further reaching is and that it applies to ben noak to which the now is suggesting maybe rahuda only holds that that the iser of gid could devolve upon 10:19 an already pre-existing is for example like in a case of like in a case of a non-cosher animal that if you were to go ahead and eat the ganosha of a non-coosher animal you would in fact be twice why twice 10:33 once for once eating eating, you know, non-cooser animal. 10:37 And number two, why? 10:41 Because that's dealing with an that's dealing with an is there's a love to eat the non-coosher animal. 10:48 Say, here's the problem. 10:50 If you go ahead and you eat and you're not allowed to, that under certain circumstances could ultimately go ahead and become an is Rashi points out over here that ultimately comes out if you eat in beta or pigle or noser. 11:06 So we'll say if something is already punishable by to think that you could add on another onto that like the seems a bit much to which the says so we'll say so again let's go back to the drawing board and 11:22 let's analyze this again what is the case of which you can add on top of it so what's the case we'll say we'll say ultimately again this is a case of an animal that is giving birth to a say what's 11:44 does the animal become when does it have only when it exits the womb only when it exits w look at just a moment today say interestingly enough animal only becomes when when it emerges from the womb even though according to 12:09 this approach we will say the prohibition of does not apply to other consecrated sacred animals. 12:26 So we'll say now watch this this is amazing new approach new approach first approach is done new approach is now in effect what's the new approach say so now what we're saying is the follow in general does not apply to 12:38 kachim why does ganosha not apply to kachim why because kachim is already kim is already and therefore again the newer of g cannot devolve upon the already pre-existing is of kim except for one case bkar When does an animal when 12:57 does an animal attain? 12:59 Only when it what? 13:00 Only when it emerges from the mother's womb. 13:03 We're suggesting that in that case there's a certain simultaneity that occurs and therefore the andas will devolve upon the animal at the same time. 13:14 So the says now we're going to analyze this in just a little bit. 13:21 So the gimar says as follows. 13:24 Um, okay. The other possibility, look at just a moment. 13:40 What's the other possibility that maybe the Tana of our Mishna doesn't hold that animals which are attain sanctity in but maybe they only attain kudum sanctity when? 13:50 When? When? When? When? When? When? When? When? When? When they actually exit the womb. 13:53 That's the other possibility. 13:58 So we'll say a further a further qualification of this. 14:02 When do we say that have a prohibition of that's only that's only sacrificial items which are consumed. 14:15 But says that if you can't eat the carbanas then what? 14:21 There is no which say what's the logic over this? 14:25 The logic of this is the is so if a carbon is is is consumed then it has an if it's not consumed it doesn't have an says no but say ultimately says no whether the carbon is consumed or not consumed 14:48 the is [clears throat] the is that the applies So let's analyze this says in fact they're not arguing both say they're actually referring to two different one both say one is saying one is saying thato that if you go ahead and 15:14 you eat the of a sacrificial animal you will get malus for consuming verse the other saying he says So we'll say interestingly enough the so the opinion that says that it is treated the ganosha is treated like a gan of 15:34 a I should say the ga of a carbon is treated like a gdanosha that's talking about for malcus if you eat the githan of a carbon ultimately whether it's a carbon which is consumed or carbon which is not consumed you 15:44 get malus but say if you offer up the githan on the misbe ultimately again there is no problem with that i.e. 15:53 you have not violated anything regarding. 15:56 Now what that means we're going to see in just a moment there's an alternate version of this. 16:02 So according to this resolution, according to this resolution, the prohibition of githan applies to all carbonos whether it's something a carbon that is consumed like a schlam or a carbon that is totally totally burnt on like an if you eat 16:17 that you are in violation an alternate version of this exchange they're not they're not arguing. 16:28 So we'll say according to this approach again they're not arguing. 16:31 So I say they're referring to two different things. 16:34 One [snorts] is referring ultimately again to the obligation to remove the and one is talking about ultimately again bringing it up on the look at the second in the wid lines of so the one who said doesn't apply let's say 16:52 to which is a carbon which is totally burnt. 16:56 So that you're not obligated to remove the so we say this actually very interesting. 17:03 See I might have thought that I'm obligated to remove the ganosha from an animal right maybe because just doesn't have a place right ultimately again in any part of obviously consumption but also in sacrificial service. 17:19 So therefore the tells you that no I'm not obligated to remove it from the thigh of the animal. 17:28 supposed the other opinion says that if somehow the became detached from the rest of the animal that you are not allowed to offer up on and that's going to become clear in just a moment say so again when it comes 17:44 to carbonos just the part to hold on to right now is the prohibition of will apply to all carbonos that's a very important whether Carbonos which are consumed or not consumed. 17:58 Again it will apply to all carbonos. 18:00 Now watch this. This is fascinating. 18:05 The discussion of whether or not you could offer up a is in and of itself subject to here we go. 18:13 We learned in say so the says the coin shall offer up. 18:20 This is P by the Cohen shall offer up everything on the so we'll say you know what the sh is going to be which is what what's the definition of everything here we go here we go this comes to include 18:37 the bones the senus the horns and the hoofs everything means everything everything on the say I would have thought this is true even if for example some of these items became detached from the animal. 18:52 Let's say the hoofs became detached, the horns became detached. 18:55 This rashi says the gon the senus became detached. 18:58 I have thought that I would offer these up as well. 19:05 Therefore, the says you shall do your the buser the flesh and the blood. 19:11 So say what does that tell me? 19:12 What that tells me is there are certain parts of the animal which if they become detached from the body of the animal what are not offered up on the are not offered up fine thought therefore once the says so maybe 19:34 I should take out all the senus and the bones and just offer up the meat and the blood supposed see see what's happening over here we have two seemingly contradictory on one end the is telling us offer up everything offer 19:51 up everything on the other hand the is telling us that what that all that it's so what's going on said here we go if the animal is intact then what do you offer what do you offer everything perish ultimately again 20:10 If pieces of the animal become detached then what? 20:17 So we'll say look at ash just a moment parachute. 20:22 So listen to this. 20:23 If there are senus or for that matter hoofs or other extraneous parts of the animal which become detached even if they so those are not offered up. 20:32 Those are not offered up. 20:33 Even if they're accidentally brought up to the top of the back take them back down. 20:39 Take incredible. So say who is the opinion who says that if these ancillary parts of the animal become detached from the hole then even if they're taken up to the top they're brought back down say this is the opinion of 20:53 Rebi. Here we go. 20:56 We learned in the says the coin shall burn everything. 21:05 said everything means everything means everything. 21:08 It includes the bones, the sing, the horns, the hoofs and ultimately again even if they become detached. 21:17 One second. What does that mean? 21:21 So what does it mean ultimately when the says you shall offer up your the says that's talking about case we actually had this remember again okay poking was apparently this must have happened in the B mikdash you would put things 21:39 to burn on and some things crackle on a fire sometimes sacrificial parts would pop off the misbeh so I say if they popped off so the shil is do you have an obligation to put them back on. 21:52 So watch this. Here we go. 21:56 So according to this approach, according to this approach in this, you're offering up everything on them. 22:02 Even according to this approach, even if they became detached from the animal, if they're part of the original carbonic animal, you offer them up. 22:13 I so how do you reconcile that with the says indicate the only thing you offer up is here we go stuff that pops off them watch this here we go watch this so we'll say so the first opinion says like 22:35 this is coming to teaching like this in general what do you offer up of a carbon on what do you offer up >> everything everything and even if parts of and sorry parts of become detached you still offer them up what 22:49 does come to teach come as follows if it was put on and then it pops off because of the fire only partially consumed parts of meat do you put back on the but if it's one of the ancillary parts of 23:04 the animal the hoofs the senus the horns things like that if they pop off then what you don't put them back on says no. 23:16 All reeb. So says the says you shall burn everything right that's and then the says you shall burn of the meat and the blood. 23:31 That's the right you have a boy and a here we go. 23:39 If everything is attached in the animal then it goes up on the parachute. 23:44 If some of the ancillary parts become detached then even if those detached ancillary parts are accidentally brought up to the top of them you take them down. 23:57 [clears throat] on the other hand will say the will say one second when everything say is quote unquote attached to the animal when everything is whole I don't need a to teach me that what that that animal is offered up like 24:12 that that's that's obvious that's obvious ultimately when it's attached to the animal so the hooves are no different than the head it's all part of the animal so we'll say ultimely again. 24:28 So when when when do I need a when do I need a say? 24:32 So first of all say you understand by the way the incredible Muslim in that incredible. 24:36 So look what Abi is saying. 24:38 So is saying when when ultimately again say when a person's when a person is right when a person is attached words when I am devoted to a mission in life right when I am aem when my totality is devoted ultimately 25:00 to aodas hashem so the say I don't need a pk to teach me that my feet need to go on the misbeh Why? 25:08 Because it's all one entity. 25:09 When a person is united oh that's that's saying I don't need a say you understand it's incredible this when you're saying this is just for a second what's our greatest challenge in life right our greatest challenge in life is that 25:28 we we live like in disparate frames all the time we're not united in a singular goal of moving ourselves forward with one united comprehensive vision of growth So what ends up happening is my head is one place, my feet a 25:43 different place, my heart's in another place, my legs are a different place. 25:47 So that's where you need a to tell me everything is kadesh, right? 25:50 It's all kadesh. But say, but ultimately again, when I'm intact, when I'm when I have a singular united vision as to where I want my life to go, who I want to be, then the totality of myself is kadesh. 26:04 My feet are bless you. 26:06 My feet are just as kadesh ultimately again as the ro incredible says when do you need a say when do you need a when the ancillary pieces of the animal become detached will say that ultimately again when you have ultimately 26:30 again you do not need a sec to teach me Oh say so says ultimately again what do I need the for the comes to teach me that the ga of the which is attached ultimately goes up on the will say 26:51 so we'll say it's actually interesting he's quoting over here from the so the says So we'll say so the over here normally means normally means um a drink. 27:12 So we'll say in this particular context it actually means a feast. 27:16 So is describing carbonos which run up. 27:18 So so we dash it from ultimately say what goes on what goes on only that which is mut for consumption. 27:30 This is actually quite incredible. 27:31 Take a look at the tapashi. 27:35 This is a mentioned in the context of say now watch this. 27:59 will say ultimately that the only things that go up on the misb is that which is for a Jew to eat only that which is permitted for consumption ultimately goes up on the misb so to which to which will say 28:17 well that's not true because remember we have examples of things which are not permitted for consumption which like for example what forbidden fats and Remember again to bolster Reb's position. 28:30 Not only is does go up on what is the of the Rebi will say that's not true. 28:38 So just like you could put up and so you could go ahead and what you could put up as well will say no will say that's different. 28:51 Don't don't bring me a from because just are part of sacrificial service. 28:57 But aside from in general what we say is that to go up on you have to be permitted for consumption. 29:05 Here we go. So we'll say so now now we're going to analyze this. 29:11 website because now what we just opened up is a dramatically new idea which is we say the prohibition of applies to right that that we have established and what kind of kachum does it apply to what type of carbonas all 29:29 right remember does it apply to only you consume it applies to all carbonas so we'll say what that means what that just understand what that means what that means is that if you eat the of a carbon you are for 29:44 consumption. Okay, that's what that means. 29:47 We open up a dramatic new idea. 29:49 Watch this is incredible. 29:54 We'll say watch this says what do you do with the carbon? 29:58 So we'll say now we're transitioning. 29:59 So now we've let's go with what we've established. 30:01 These are your takeaway was say applies to carbonos applies to all carbonos. 30:08 both you consume oros you don't assume all of them are and say now watch this now we're transitioning to actual sacrificial service what do you do with the of a carbon so watch this if you have the of an older 30:27 remember an ola is a carbon that is totally burnt on the so what do you do say the was a pile of ash on on the top of the misbeha says you take the ganach of the ola you take it 30:43 out of the animal and you throw it onto the ash heap which say means what means what is not really part of the carbon you'll pay you take it up on the but then you remove it and you put on 30:56 the ash heapist says so so who is the one who said this is bothered by This who is the owner of this statement does the say the can't eat the no what does the say the says can't eat the what are 31:26 you talking about right the gan is consumed as part of the carbon there is no obligation to actively separate out the gid from the rest of the carbon Watch here this is not you better pay attention to this cuz you 31:42 you you're not going to pin it on messiah comes and you say what do I do now right no pay attention say so again so what do you do with the githan of an ola says take it out throw it 31:54 onto the tap right as sheep so is what are you talking about there's no problem to burn the githan as part of the carbon there's I can't eat the Jew can't eat the githan also maybe right But there's no problem burning 32:08 it. So say so watch this. 32:10 Why does he have to remove the and put it on the so goes back to what he said before which is that the only things burnt on the say are what are things which are fit for consumption. 32:26 If you cannot be consumed you are not burnt on can't be consumed therefore it's not burnt. 32:32 It's taken up on them, but it's removed from the leg of the animal and put on the garbage sheep. 32:36 Then the sheep is supposed to remember is different is a carbon which is consumed. 32:48 So remember again there was a part of the animal which was eaten by the owners and a part of the animal which was burnt on the misb also given to the kohanim. 32:56 So say watch this. 32:58 Now the leg in which the githanosha is in that's the part that's consumed by the owner. 33:03 So what would they do? 33:04 They would remove the githanosha and they would sweep it into the amma. 33:08 Say the ammo refers to there was a channel like a little stream that ran through the azor the courtyard of the banikdash. 33:15 So what they would do is when the owner of the animal was preparing his piece of meat for consumption they would remove the gid and they would just like sweep it into the channel and the water would take the gid 33:25 out. say, "What about the ma?" 33:30 They would literally again take it up. 33:34 Say, "What does it mean?" 33:37 But say, "Does that not mean that they would bring it up on the and burn it on the low also?" 33:43 The say what it means is what they would bring it up on the misb but then they would remove it from the leg throw it onto the tap and they would not burn it with the rest of the misbeh I 33:58 don't understand if ultimately again I'm going to remove that gan from the leg of the animal and not burn it as part of the then what's of part of the carbon then why bring it up at all just why don't 34:08 you just remove it before you bring up the carbon to which the says So quotes the from from literally means bring it before bring it before the king in a honorable or desirable is the that often quotes to teach us 34:30 that when serving you have to do so in a beautiful way. 34:33 The same way you would serve a human king is the same way you would go ahead and you would serve. 34:40 When you detach the ganosha, what does that by definition necessitate? 34:45 You have to rip open the limb and you have to mammish get in there to remove the gid. 34:50 So that leaves a hole in the leg of the animal. 34:54 It's not nice to bring up the leg of the animal in that way. 34:57 So it's better to bring up the leg whole to the top of the misbeh. 35:01 And then once it's on the top of the you'll take out the gid there. 35:06 So it's a ultimately again. 35:17 So we'll say you would separate out that gid in the aar in the courtyard and you would sweep it into the channel and the water would sweep away the and what do you do with the you take it out of 35:30 the thigh of the animal. 35:31 This already once it's on top of the and you throw it onto the ash heap. 35:36 So now we're going to talk about a little bit this beautiful ash heap was literally on the middle of the remember again this remember the first done in the morning in the in the B mikdash was what the removal of 35:54 the ash. So watch this. 35:55 The says [clears throat] this is amazing. 36:05 Sometimes there was 300 core of ash. 36:10 Now that is a lot. 36:15 To which the says that's actually not an accurate statement. 36:19 It's hyperbole, right? It's it's exaggerated. 36:21 It's exaggerated. There was never that much ash. 36:24 We say it's exaggerated. 36:25 So we'll say interestingly enough is going to give a couple of examples where the use where we use hyperbole. 36:31 So here we go. 36:33 This is amazing. Before they would give it to drink from a golden cup they give it to drink from a golden cup. 36:42 So apparently this is good to know it's good to have a hydrated animal. 36:47 Why? Because I will say apparently you could flay the skin. 36:50 the hide comes off much easier when the animal is hydrated. 36:54 So they would give the they would give the tid to drink from a golden cup so she come hydrated raba said gma that's hyperbole in other words they wouldn't give it to drink from a golden cup they would give it 37:05 to drink so the golden cup was there to indicate that it was important meaning that statement means it was important to give the t to drink but that they used the golden cup says sometimes the Torah uses exaggerated sometimes the 37:23 use exaggerated lion Sometimes the use exaggerated say hyperbole is a very powerful tool for making a point. 37:32 So say the rabbis sometimes spoke in exaggerated way. 37:38 So say that's what we just said right the was never 300 300 core of ashes right. 37:44 So, so the Torah sometimes seeks an exaggerated talking about when was recounting what the Magum said. 37:56 The said that we came into we found fortified cities right that ascended to the heavens a bit of hyperbole. 38:06 So the also spoke sometimes exaggerated. 38:11 So we'll say ultimately again Ultimately Rashi says over here says it's talking about at the end when was on his deathbed was on his deathbed and his son went ahead and decreed himself as king. 38:32 So there was like such a following behind that the earth shook. 38:37 Obviously a bit exaggerated as well. 38:39 [snorts] So In three places the rabbis used exaggerated. 38:47 Where are they? Say in the case of the case we just said we're going to see what that is in just a moment. 38:57 And we'll see all these cases. 38:58 Here we go. That's what we just said. 39:03 Listen how beautiful this is. 39:04 What's the case of this? 39:06 So beautiful. There was like a golden grape vine that hung around the entrance way of the bamet. 39:16 So beautifulos and I will say they had like a they had like a pole like a trellis right by the entrance way of the bdash and they had a golden grape vine that was that was uh what's the right word? 39:31 Um intertwined on that trellis. 39:37 Oshko maybe say listen to this you could go ahead and donate grapes or clusters to the Bikdash and say right so beautiful you would donate a golden grape or a golden cluster and what happens maybe and when you would donate 39:53 your grape or your cluster you could you could have this to hang it by the entrance way says we'll say first wide line we'll One time it happened that there was too much gold mish too much gold say. 40:11 So what happened? They needed 300 kohanim to remove the golden grapes and the golden clusters. 40:18 So we'll say that tends to be a bit exaggerated. 40:21 They didn't need 300 kohan but saying they need a lot of to remove all of the gold. 40:25 Incredible. So we'll say the itself which we will say refers to the curtain of the BD it thickness was and say it was woven on a loom that had 72 pieces of every every name every thread had 24in ultimately again 40:55 24 strands had a length of 40 thickness of say it was made out of 820,000 threads. 41:10 Incredible. They were only able to make two of them a year. 41:18 And say ultimately again if it became you needed 300 kohanim to be to it in the mikvah. 41:25 So say so that is a statement which is a bit hyperbolic right. 41:29 It was big. It was big but not that big. 41:33 You did not need to go ahead. 41:34 You did not need 300 kohanim in order to tell us. 41:37 So we'll say so we see over here that there are examples in ultimately where hyperbole is employed in order to be able to make a point. 41:47 Let's just do one more line then we'll stop. 41:50 So remember again the Mishna said applies to the right leg to the right thigh as well as to the left thigh. 42:00 clearly does not reflect the view of this says in reality only applies to one leg and ultimately again literally logic would dictate that it's the right leg that it applies to to which the says with this we'll stop doesn't mean 42:25 that it was obvious that It only applies to the right leg, not the left leg. 42:31 What does it mean when Rabi says to it means saying is that it only applies to the right not to the left? 42:41 Or maybe say what does mean logic would dictate. 42:48 So making a definitive statement or is saying was saying I I believe logic would dictate that it's daf. 42:56 It's tapa what? It's dafka the right and not left. 42:59 So we'll say that question will resolve tomorrow. 43:02 We'll say just one just first of all again an incredible thank you to our learner for establishing this new this new space for our learning. 43:10 I will say just one word about the makcomos. 43:12 It's beautiful that everybody sign for a m goes without saying your mum is yours if you're here before the person who is sitting in it. 43:20 But but ultimately again under no circumstances do we ever shalom tell someone to get up from the m that we are sitting in even if you put your name on it even if you paid a million dollars for it and 43:33 we'll say again that's just a basic so ultimately again you're signing up for gives you right your f first dibs if you're here before she starts but obviously again I know I don't have to say it but sometimes unfortunately in 43:49 the quest for a mukum Hava people don't realize how sometimes they so badly hurt or offend other people. 43:55 If somebody's sitting in your mukum, there are always other places to sit and even if you sit in someone else's mukum, okay? 44:01 If they're not here, they're not here. 44:02 There are also always chairs in the back. 44:05 The point of a muck point will say is that it's not see sometimes people just for one second on this. 44:11 Sometimes people think that what signing up for a muck does is it allow No, keep it on by the way. 44:18 Keep it on. Right. 44:20 Sometimes people think that signing up for a muck means okay it's great you know what I could come a little bit late because I have my mukum that is not what it means having a mukum meaning is a din in 44:35 having a mukum means I have a muk which means I have a cavas in learning I have a space this is not like a parking spot that says reserved for right having a muk means I am committed to my learning 44:49 it's to such a degree that I sit in the same spot every single day. 44:54 But that commitment is most manifest by not sitting in the same chair. 44:59 That commitment is most manifest by showing up early. 45:03 That's what having a muka means. 45:05 This is important to me. 45:06 It's important to me that I have a place. 45:08 It's important to me that I leave my safer here. 45:10 It's important to me that I leave my talent fill in here. 45:12 But that importance again really comes out when you get here before the sh and you claim your mukum because where you have a mukum that means again this is where I live. 45:22 This is where I breathe. 45:23 This is where I derive my spiritual nourishment from. 45:26 So I can't wait to get there. 45:27 I have to be here first. 45:29 Not because I'm afraid someone else is going to get here before me. 45:31 Actually maybe I should be afraid someone else is going to get before me. 45:33 But I want say that that's the den of the mukum. 45:36 So here's hashem in this of claiming your mukum. 45:40 It should reignite within us an incredible thirst and passion to learn bizus and we should be together for many years to come.
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