Bamidbar & Shavuot: Reincarnations, Torah Letter Secrets, 10 Commandments, King David’s Wine Glass!

Shalom aleikhem, good morning. Welcome. Welcome to our viewers on TorahAnytime as well. We're going to speak about parshas the parshas Bamidbar and about the young of the Yoma upcoming Shavuos. Just announcement next week, Shavuos is Friday. So we will have the shear on Thursday morning same time, 8:15 next week Thursday. If I remember, I'll say it again at the end of the shear. So let's start parshas Bamidbar. >> [snorts] >> Now related to the parsha, we have a letter gilgulim, reincarnation. Everybody comes back in a gilgul? Who doesn't? No, a person who didn't complete. If he completed, he doesn't have to come back. A person who didn't complete. Everybody comes back? They don't go out from what? They can't come back in if they want to. Young and old, men and women, everybody if they didn't complete their tikkun and they got a uh freebie a get out of gehenna ticket. Do they get back? Do they come back? The answer is no, women don't. Al pi rov, most women do not come back in a gilgul as Shaar HaGilgulim in 137. The Ariza and many other sefarim hakadoshim say women don't come back in a gilgul. We have a rule. Like it is written in the Torah, there's nothing that's not hinted to in the Torah. Where does it say in the Torah that only men can come back in a gilgul and not women? In our parsha. Could be that's the reason I'm bringing it up. The parsha says that he does bring this. Kol zachar legulgoisam. Legulgoisam means gilgul. Kol zachar is zacharim come back in a gilgul, can come back in a gilgul, and not in the Gilgul And with that we can explain or answer the shaila of Rebbi Yonasan Eibeschutz who asked, "Why is it that when the Levi'im were counted, it doesn't say Gilgulo is them?" Because the Levi'im did not sin with Chet Ha'Egel. And as we said, only those people who sin have to come back. But since tzaddikim who completed their job here do not have to come back, the main is is regarding the other tribes. They have to come back in a Gilgul and only the males. But the Levi'im don't have to come back in a Gilgul. Therefore, this word doesn't appear by the Levi'im. So, women they're in a Gilgul? Very, very few exceptions to the rule. Women, generally speaking, do not come back in a Gilgul. And the Levi'im? The Levi'im back then don't have to come back in a Gilgul because they were tzaddikim. They didn't sin in the sin of the Golden Calf as clearly stated. So, maybe they don't have to come back in a Gilgul. So, the word count them in the Torah, the word Gilgulo is them which indicates Gilgul doesn't appear. But then does it mean that the women come back as a as a zero if the man has to come back? No. If the man has to come back and it's put that the also the woman has to come back before the men keep on coming back. The women Why does she have to come back? Huh? Why does she have to come back? Because to fulfill the tikkun of the of the previous husband. No? Very, very few exceptions to the rule. Yael is Gilgul of Aili. There are few exceptions the Sefardi bring. Women, in general, do not come back in a Gilgul. And the Levi'im? Even though you come to the Gilgul because we have let me say that the wife of Potiphar, wife of she came back as the wife to Nesuphas. Now we Again, very, very few exceptions. Generally, women do not come back in I give you B'chlall, not men and not women? There are a few exceptions to the rule. Why? They were but they were in part of the Masai Aiga. Yeah. They were so then I would think that they should be able to They were not part of Masai Aiga. They didn't give the jewelry. If you are working in the Gilgul department upstairs, you can decide how to call the shot. Women do not come back generally speaking in a Gilgul. It's across the board with a few exceptions. I think we mentioned in the past a few exceptions, but A woman's neshama neshama is more pure [clears throat] than a man's neshama. Not that she's more pure, she's that starting in a higher level. Hopefully she'll complete her life also on a higher level, but it's not pure. It's built differently and therefore she doesn't need the positive time bound mitzvahs because she's built differently. It's It's so so women don't need [clears throat] them so they don't I didn't say don't need to. I said they don't come back in a Gilgul. I don't know if they need to or they don't need to. For whatever reason, Hakadosh Baruch Hu decided according to Hachmei Hakabbalah, most women do not come back in a Gilgul. For further explanations, Ari Zal. Tell you where he's buried. Pidyon Haben is the 30th day. How many How much money do you have to give to the coin? Five coins. Five what? Sela'im. Five sela'im. What if a person only has two and a half? Should he give two and a half sela'im and better than nothing? Or what do you mean two and a half? It's the all or none principle. If you have five, great. If not, you didn't do the mitzvah. What does it mean two and a half sela'im? But is it better than nothing? How do we look at this? Half a mitzvah. It's not two and a half. It's just 2.2 or 1.6. You don't have five sela'im. Should you go with what you have or should you say okay, can't do this mitzvah? You can borrow. You can borrow another uh If you borrow, you diffuse the question. I want to deal with with the question. You are running away from the question. Doing half a mitzvah is accounted as a mitzvah as a It's meaningless. What does it mean two and a half slime? That Tanya said five. No, to do the picture of the because of the said said so. If you don't have a So, it's meaningless. I would think so. If you only have two of the Arba Minim If you only have? Two of the Arba Minim Yeah? There's no mitzvah. There's no mitzvah? Shulchan Aruch Shvut Yaakov Chelek Bet Siman Yud Chet. And the Sha'arei Teshuvah brings him in Siman Taf Ayin Hey. And in Taf Bet Bet as well. He asks, what if a person only have has half a kazayis matzah and tonight is Leil HaSeder? Should he eat a half a kazayis because that's all he has? Or since the Torah says you have to eat a kazayis, as long as you don't eat a kazayis, you didn't do the mitzvah. What does it mean half a kazayis? And he paskens that if you don't have a kazayis matzah, there's no mitzvah to eat less than the shiur. We have a rule, we discussed it many times, machlokes. Chatzi shiur is assur min haTorah or not? Machlokes between and Reish Lakish. When we say don't eat a kazayis chazir, and if you do, at that point, that's the level one one gets punished. But obviously one can eat even a a crumb of a chazir. But this is less than a shiur, which we call chatzi shiur, but it's not necessarily half a shiur. It's anything less than the shiur. And this is true to all shiurim of Torah. Is that an issur from the Torah? In other words, does the Torah say don't eat a kazayis chazir and kazayis and up is the Torah? Less than that it's only derabbanan. Or do we say no, less than the shiur of a kazayis it's also an issur Torah. It's just the Torah that doesn't start punishing from a certain sheer? Kazayis Kazayis, other things could be different shiurim. How do we view it? So even according to the opinion that chatzi shiur is also from the Torah, that's regarding the shiurim. So the Shvus Yaakov, but not regarding mitzvos, mitzvos defined as the shiur and up, but not less than that. Otherwise, you have no mitzvah. So if you are stuck somewhere and you only have a half a kazayis matzah, Laila Seder, there's no onion to eat, there's no onion to eat. What are you doing? It's not a mitzvah. That's what the Shvus Yaakov writes and many others write. Sha'alos u'Tshuvos Bais Yitzchak, he says again the same idea that less than a shiur there is no mitzvah and he bring brings a proof from Bechoros Mem Ches Amud Bais where the Gemara says, five chamesh regarding the chamesh s'laim, v'lo chatzi chamesh, and don't bring half of that, in other words, two and a half s'laim, which means there is no mitzvah when you're doing half a mitzvah, half a shiur. That's what they bring, but the Chida in Chaim Sha'al and in Birkei Yosef in Taf Pei Bais and Sha'alos u'Tshuvos Maharil Levi and Sha'agas Aryeh Siman Kuf and many others say, one who is stuck Laila Seder with only a half a kazayis of matzah should eat and he fulfills tzitz mitzvah. As well, a shtikel, something. He has shiyachus to the mitzvah, that's what they're calling it. And he says it's a simple s'vara. If for less than a shiur Kodesh Boruch Hu punishes, middas tov is 500 times greater than middas ra Kodesh Boruch Hu for sure will pay a reward for doing what you can. If all you can do is half of the of a shiur, do it. So that's the case that's regarding the matzah, it will apply to the pidyon haben as well. If you only have is less than five s'laim, you have to give that and it's counted as tzitz mitzvah, small amount of a Mitzvah. Marit Algazi B'chol's daf samech hey amud aleph he writes, "Since we hold like a chazit shiur is asur min ha'Torah regarding issurim, that will apply as well regarding mitzvos assei because if you don't have less only you have is a less than a kazayis matzah on the seder, you must eat it. Not that it's nice thing for you to eat. You must eat it and you fulfill half of the mitzvah and it will be the same regarding pidyon haben that even though the Torah says five sela'im, if you only gave two, two and a half, three, whatever it is less than the five, it is a mitzvah. Ah, but we say it in b'choros what we mentioned before M'chilta M'gillas Esther chamesh v'lo chatzi chamesh, five and not less than that. So that is true when you want to obligate yourself, you can obligate yourself, "Okay, I'm only going to give two and a half." But when you have an obligation from the Torah called five, so you have to give whatever you have. You owe two and a half to the system but all you have is two and a half right now, but you are obligated to give what you have. Sha'arei Teshuvah Sha'ar ha'Gimel he writes, "Somebody who only has a certain certain amount of the five, he only has two and a half, there is a mitzvah when he gives it to the kohen and it's similar to the matzah which we mentioned because the Mishneh Berurah Melekh wants to know, he has a safek whether one has to eat the matzah when he only has less and here he says here is better than the matzah for two reasons. First of all, when you start to eat the half of matzah, the clock starts ticking. And there's different opinions, two minutes you have to finish the kazayis, three, four, five, all the way up to nine, different opinions. So you know the time is going to finish and you're never going to have the other half. So you know by definition you're only going to do half a mitzvah. Here I only have two and a half sela'im right now, but maybe I'll get a little more tomorrow, maybe in two days from now I'll be able to complete it. And second of all, it seems that the what the Torah is makpid, that the coin should have a hana'a. What's better for the coin? That I give him a big fat zero, or I give him two and a half? Two and a half is not like five, but it's much better than nothing. So, based on that, he says this is better than the safek that has regarding masa. And here, when you only have a certain amount of the five give it. Doing whatever you want to call it, chat mitzvah, you want to call it half a mitzvah, chat mitzvah, but it's definitely better than eating half a matzah, because that's it's just meaningless according to the other side, because the time finished. You can't fulfill it a little later. Here, you will be able, hopefully, to complete the job and give the entire amount of five slime. What's that? Right, the mitzvah is defined when you're doing the entire thing at once. But when you're stuck, better not to do anything. Better to do half a mitzvah? How do we look at it? Especially here, that we're saying it goes to the coin. So, the Torah is makpid the coin should have some some kind of a benefit. So, it's much better that he has two and a half than having nothing. But, after saying all that, Reishis Bikurim and the Kli Chemdah as well say, when something is mentioned in the Torah, it's not a number. The Torah says five slime. It's the all or none principle. If you don't have [clears throat] the five slime, you have nothing. There's no half a mitzvah. It's the all or none. So, we have a big machlokes, many many different opinions. Should you do something? Should you do nothing? Is it a mitzvah? Is it half a mitzvah? Is it chat mitzvah? How do we look at it? I would think you get the mitzvah when you can do the whole thing. If you put it off, You see the place can use a a lesson called chat mitzvah, a shtikel, a little of the mitzvah. They don't know what that means exactly, but maybe you've been instead of being rewarded fully, you'll be compensated cuz the world knows that all you have is half. Why not do what you have? Unless we'll say it's it's meaningless. The world defines what the mitzvah is and don't come up and and create new mitzvahs. Five slime means five slime? I'm thinking I'm thinking of the problem from Russia. They didn't >> [clears throat] >> They didn't get a They didn't have a bris meal A lot of them had it after they were circumcised. So That's a full mitzvah, just a little later than what's prescribed. Problem about taking on to get the problem over with. Is there a misser? That's what I'm saying. I don't want I have five slime. I don't want to give five slime. Uh I think two and a half is fine. The guy is stuck. The guy only has half a kazayis matzah. Is he doing a baltiga? He didn't reach the shiur that they ask him to eat. It's not a baltiga. Baltiga he says this is the mitzvah. The mitzvah is only to say the mitzvah for three days. It's only to eat half a matzah. He's not saying that. He is just stuck with an ability to do more. But if he's going to get another two and a half slime tomorrow, he's going to bury the coin. So is it saus mitzvah or not? Nobody entertains the thought that it's a baltiga. So you only have two portions of the trilogy. Put it in print on it and then is that all? Good. Good. Good. But here, for some reason, nobody wanted to say baltiga because it's clear that if all you have is two and a half tomorrow when you're going to get the other two and a half, you're going to fulfill that. You owe someone money. It's all right. You owe someone You owe You owe money. You're not saying a new mitzvah of two and a half. Shavuos. We receive the Torah and it's a big mitzvah one who can to fulfill to write the sefer Torah. When one writes a sefer Torah, does he say a bracha? Asher kishanu bemitsvoysav vetzivanu al ksivas sefer Torah. It's the mitzvah taryag, the 613th mitzvah in the Torah, no different than any other mitzvah in the Torah. So is there a bracha? No. Why isn't there a bracha? Asher kishanu mitzvotav vetzivanu lichtov sefer Torah al ksav as whatever you want to say the formulation of the bracha. Why is there no bracha for the sefer Torah? The someone who someone The sofer makes a bracha. What kind of bracha does he say? >> [clears throat] >> I don't remember, but I think he I also remember and I'm not sure you want to use that sofer who says a bracha that does not No, he doesn't say a bracha. He says a shiyanu, but he doesn't say a bracha. No. The bracha is that Hashem should be zoche to to do another sefer Torah. That's the bracha. >> Do you say shehechiyanu? Who says shehechiyanu? You don't say shehechiyanu on Buy a new garment that would for sure requires a shehechiyanu or a fruit which is two and a half shekels and don't say shehechiyanu on a sefer Torah that costs you $100,000. It's a It's a pele. Oleh lesiyason. What about oleh lesiyason? Gevaldig. One out of six. Let's see. Some say some sofrim says, "Since we're not experts in yiseiros vechaseiros We're not experts in how to write a sefer Torah and it potentially hard to say that potentially our sifrei Torah are missing or some words are some letters are added. So, we may be since it's not Maybe, we don't know. Maybe it's not perfect. You can't say a bracha on something which is not perfect. Ah, you're making a face because you're right because if that's the case, so why are you saying a bracha every single time you get an aliya every Shabbos? And Monday and Thursday? It should be a bracha that we don't say the bracha. It should be a bracha that we don't say the bracha that we don't say. But it's 2,000 years that we don't Who Who formulated all the rabbonim? So, at that time already there was a problem with chaseiros and yiseiros. But if we're right, if the Chasam Sofer is right, so why does the Chasam Sofer himself when he gets an aliya say a bracha? So, according to the side, according to the opinion of the Rambam, the Rambam holds that you do read from a sefer Torah which is pasul. There's no problem. Even if we'll say we're missing some letters or we have added to some letters and the sefer Torah is pasul, The Rambam maintains that you say a bracha and you get up to the safer Torah and you read from a safer Torah which is possible. No problem. I, according to the other opinions, and that's how most of the world is learning, that we do not write read from a safer Torah which is possible. So, why do you say the bracha if the safer Torah is potentially possible because you have a problem with psul and you say psul? So, we have to say that since instituted to read from this safer Torah, even though we know that potentially it's not complete, so they also instituted to read to say a bracha when you go up there to read from it. But, writing a safer Torah, says the Sha'alos U'Teshuvos Prei Megadim, that's only when it's bishleimus. In theory, there can be a bracha since it's not bishleimus, we're afraid it's not there is no bracha. Sha'alos U'Teshuvos Ya'avetz, he says, since the main part of read writing a safer Torah is not for the writing, it's for learning the safer Torah. And when you do learn, you say a bracha every single day. So, if I say I say a bracha, why don't you do say a bracha? So, there's no reason to say a bracha also when you're writing. The bracha itself is like it's a mitzvah, but it's like as if a hechsher mitzvah for something else, and that is learning from the safer Torah. And learning, you do say a bracha. So, there's no need. Or in a different way, since the main part of the safer Torah is to learn from it, when do you say a bracha? Gmar asi'asa. Since the gmar asi'asa is the learning, we may not say that you say a bracha. And there's no need to say when I'm starting out writing the safer Torah. Sha'alos U'Teshuvos Maharsham Shik says, since when I finish writing it, I'm going to need hagaha after hagaha, there's a proofreading and again and again. Today, they do it with a computer as well. We may not It's not gmar mitzvah. Where is the gmar mitzvah exactly? Maybe there's going to be a takala. This is a very long mitzvah, maybe the longest mitzvah. Normally, you say a bracha, you do the mitzvah. Here, you say the bracha, let's say there's going to be a bracha, and you start writing, it's going to take you a year. Normally, on average, a sofer writes for at least a year. Could be a million reasons why he's going to stop in the middle. The guy runs out of money, something happened to the sofer. I'm well aware of many, many cases that people came to me with big problems like this. The sofer suddenly doesn't feel well. The sofer, something happened to him. The guy who is a baal sefer Torah that just ran out of money. He started paying in installments, and then he stops. What happens to the sefer Torah? Million, million problems. You merely are saying a bracha for something which you don't know is going to complete that takes you a year. Where Where else do you have a bracha that is going to continue taking about a year to complete, and you say a bracha immediately because of that? Since we need over last season, and there is no over last season because it takes you a year to complete. Immediately, it's not going to be a bracha. So, why don't you don't say that you do the bracha at the end when you write the last the last line? Because we need over last season. When you're starting to do the mitzvah, you don't say a bracha in the middle of a mitzvah. You do it before starting. You say the bracha, and you do mitzvah. I see you have technical problem. And even when you finish, you still going to need to go through proofreading. So, when is the completion of this mitzvah? And some say, the sofer can say a bracha because he's not the one fulfilling the mitzvah. The baal habayit, the one who owns the sefer Torah, who commands him to say the bracha, can't do it because any mitzvah which is dependent on somebody else's das, maybe the sofer is going to is going to stop. The baal habayit is going to say the bracha, and the sofer gets involved with something else that he never does it. So, why did you say the bracha? The Tur says in P'sachim daf zayin amud alef says a mitzvah which is dependent on das acherim, on somebody else, you can't say a bracha. Immediately, here you're stuck. I but sometimes the baal habayit himself, he is the one writing a sefer Torah. Yeah, but majority of times, that's not the case. Most people use a sofer to write a sefer Torah. Immediately, it's a low pluk type of a type of a takana. They didn't institute a bracha for something that very, very few people will actually be able to do. Most people do it for a safer and therefore there is no bracha. He's a shaliach. What's that? Yeah. But so again, if you combine all the other reasons together the safer starts something now which he may take a year. Maybe after a few weeks about a boss who says, "You know what? I don't like your writing." We're going to take it to someone else. Maybe you have so many different problems here and therefore there is no bracha. How many letters are in the Torah? 24? That's a small safer Torah. Tiny safer Torah. What's written in there? 600,000 Medrash Talpiot. Is it really 600,000? That's the number of people. I'm asking how many letters in the safer Torah. You went from 24 to 603,000. 300,000? An an exact number? It says at the end of every Chumash. 304,805. That's the exact number appears at the end of every Chumash. I hope unless maybe in your Chumash you have a 24 it says something different. I don't know. But everybody quotes the Medrash, 600,000 letters in the Torah. It's not even close. Nah, you're off. You know, you have a 600,000 you have off. 10, 20, 30. Not even close. You're hundreds of thousands of letters away. So we only have 12 different answers how to deal with that. Count the white spaces. Oh, so some say according to the Zohar you count the spaces between the letters. They also have a meaning. Sometimes there's a space parshas Shuchah, parshas Tumah. The letters, the g'vila around the letter, the cloth around the letter also has some meaning. What's that? I mean you already way over. Yeah, if you have between every letter I mean you're you're adding another half. Some I count, some I don't count. It's a big kabbalah. It's a big Zohar. Some say it's the gematria of the Torah with the milui. In other words, aleph is not just aleph, it's aleph lamed fei. If you play with the milui and the milui of the milui, you can get the 600,000. That's what the Avraham, the great the grandfather of the writes. Some say that it says it's with the don't look just at the words of the Torah, it's with the with the words. Potentially, potentially. But if you play with it correctly, you'll get the 600,000 exactly. The also write the in the case of words in the Torah are written in a certain way, but you read it in a different way. This is counted as well. The writes many letters are actually made out of different letters. For example, what's the aleph? Aleph is a vav and two little you have to count that as well. The says when [snorts] the first light was stored away after the six days of took the light and stored it away for the king. In that time, he also was going as a third of the letters of the Torah. So some of the letters that we have today, we see the letters, but some of them are not here. They're stored away for the we'll see them later. In every letter of the Torah, there's another letter corresponding to that in the Torah. So don't say 300,000, there's 600,000 because it corresponds to the Torah as well. says that the 600,000 refers to the Torah that's upstairs. Not the Torah that we have today. The 600,000 correspond to 600,000 and that is to do with the that was found upstairs. The writes that and he writes, this is the number of the letters before smashing the tablets. It seems there were more letters in the original tablets. There's 600,000 there. Now we only have 304,805. There was another with the Midrash Tanchuma it says there was another safer called Vayechi B'Sodah and that is Nignas and if you made you count that as well, you'll get to 600,000. Eretz Yisrael Eretz Yisrael is called Eretz Zavas Chalav U'Dvash. Why is it called the milk of uh land of milk and honey? Why Chalav U'Dvash? What's the connection to Shavuos? In Bava Basra, what's that? It used to be on the everywhere around, right? It used to be everywhere around. Chalav U'Dvash used to go on the street. Good, but what's the connection to Shavuos? In Bava Basra 85b the Gemara says Avira D'Eretz Yisrael Machkim. The air in Eretz Yisrael makes one wise. In Bereishis Rabbah 27:4 the Midrash says Ein Torah K'Toras Eretz Yisrael. When you learn in Torah here, it's not the same like you're learning in Chutz La'Aretz. In Brochus 5a we learn Eretz Yisrael is acquired through Yisurim. It's one of the three gifts that Kodesh Baruch Hu gave to Klal Yisrael like Shmuel HaKatan teaches us and Eretz Yisrael is acquired, all these three gifts, through Yisurim. But why does it have to be this way? So the Michtav M'Eliyahu says a remark- remarkable vote in Chelek Aleph page 329. He says since Eretz Yisrael makes one wiser, when one makes Aliyah, he starts flowing with Chidushei Torah. And he looks back at his friends from Chutz La'Aretz and says look at you. Look at you, I'm full of Chidushei Torah, you don't have that. You may be can become arrogant. To the balance things out, the Kodesh Baruch Hu gives them some Yisurim and then there's no arrogance. That's what he says. You see from here that there's a possibility in the Metzius that in Eretz Yisrael Chidushei Torah just flow out of you. Since in Medrash Devarim Rabbah the Medrash equates the Dvash V'Chalav to the Torah. Dvash V'Chalav the possuk says Shir HaShirim Dvash V'Chalav Tachas L'Shonech. M'Meilah Dvash and Chalav is the Torah. That's why the Eritrean is called the Torah. That's flowing out of you. What is the because just like in flowing out of you the Torah flowing out of you out of is a reference to Torah. You may be in Eritrean there's a flow. If you want to attach yourself to it to the wisdom of Eritrean you will be flowing like the Torah you will flowing with The natural we believe The Torah writes I feel like I should be alone. The lowest of the lowest in the Torah I should voice I should go to the Torah again. I should voice you can get to the highest level like the greatest of the only the greatest of the I know is that's what the Torah says. What did he get it from? He proves it. He would have to explain the Torah. You decorate the Torah. With what type of trees you put in the Torah? Fruit trees or non-bearing fruit? Non-bearing fruit trees. Why do I have to learn Torah again? It's just because this is a Torah. That anyone who is involved throughout the year with matters in other words non-bearing fruit matters not in the Torah is involved in everything else but not what he's supposed to do. On this day we can reach so high and he can go up to the Torah again and again and that's why the non-fruit bearing tree is brought into the Torah because that is a reference to the person who is the lowest of the lowest and he can reach the highest of the highest. With that he explains the Torah again. Some of the Torah says not really the Torah would fast the entire year except the Torah again and the Torah again and the Torah again. The Tosafos in Brachos 19b explains why they fast the whole year. Ta'anis chalom. I guess every single night he had a bad dream. Ta'anis chalom, you can fast, you can even fast on Shabbos. Says the Chasam Sofer, wait a second. So that implies he did fast every single Shabbos. So if he fasts every single Shabbos, why didn't he fast on Shavuos? What's the problem with Shavuos? Shavuos is greater than Shabbos? Says the Chasam Sofer. The Torah says that the Gemara in Brachos says somebody who had a bad dream, what should he do? He should go to the shul at the time that the Kohanim duchan, and that nullifies the fear of the bad dream. The whole fear of the bad dream is the dream is one of 60th of nevu'ah. [snorts] But the Zohar Hakadosh says that when the Kohanim duchan, that's a ma'alah of hashra'as Shechinah, which is mamash the Shechinah is is there, and it's like in nevu'ah. And therefore, that nullifies the one of the 60th of one's dream. So based on that, says the Chasam Sofer, that's why Mar Brei d'Rav Huna didn't fast on Shavuos, because all of his fasts were because he was afraid of ta'anis chalom. Ta'anis chalom is a matzah of one of 60th of nevu'ah that I have to nullify, so I go to Birkas Kohanim. But on Shavuos, everybody reaches the level of Godol HaDor and Navi, meaning I don't need the Birkas Kohanim, I don't need to fast. I myself can cancel the bad sign in that dream of 1/60th of nevu'ah, because he himself is a Godol HaDor and Navi. Mamash fighting. I asked Maran Rav Chaim Kanievsky, zatzal, the following question. Shavuos, everybody stays up. Ashkenazim have a problem. You get up in the morning, or you stay in the shul in the morning, and you want to say a bracha. So you want to say the bracha of Eloikai neshama, amavir sheina mei'einai. You have a problem. You didn't sleep the whole night, how are you going say it? So, normally the minag is you wait for somebody who did sleep, who comes, and he says it out loud, and it's motzi everybody else. I have an invention. Maybe you're going to introduce it. The Rambam in says what exactly is the formulation of saying the bracha these two brachas Elokai nishama, hama'avir sheina. So, this morning can you bring a Rambam to the shul and start reading out loud the halacha? The halacha is when one gets up in the morning, he says baruch atah Hashem Elokeinu melech ha'olam hama'avir sheina me'einai I'm not What's the problem? I'm not I'm saying Hashem's name, but I'm just reading I'm I'm not I'm not allowed to read a halacha from the Rambam. He raised it up. So, what's the problem? I'm quoting I'm saying out loud the formulation of the bracha. I need to learn, no? So, maybe this way I was able to say the bracha with Hashem's name? Does it work or not? This So, this is a whole big discussion. Can you say Hashem's name when you're learning? You're learning Gemara. Hashem's names appear They quote a pasuk. Can you say Hashem's name? Not a full pasuk. It's a half a pasuk. A full pasuk is no problem. But when only half a pasuk is mentioned in the Gemara, can you say the entire Can you You have no problem with it. And a song is highly recommended not to You're going to repeat it a million times. Sometimes you say the Hashem again, again, again. How many Hashems are there? There's only one. Not good day. writes He brings a testimony from his father, the Chacham Tzvi. Says, "I remember when I was a kid, came back from cheder, and used to learn Gemara with my father, and whenever Hashem's name would appear, I would say Hashem." And my father would yell at me, "What are you doing? Say Hashem's name. It's Hashem's name. It's a disgrace to use a nickname." Sefer Yosef Ometz, this is about 500 years ago, he writes, "No problem to say Hashem's name. And if you're saying Adoshem" some people say the same Hashem say Adoshem, "it's a disgrace." Because when you're calling a person with a nickname, it's disgraceful. So, you want to call Hashem with a nickname? Use Hashem's name. This is the Gedolei Olam, Yeshua Eivets. Yosef Eivets. However, comes the Tashbets and he brings the Maharal of Rothenburg, Rishonim. He says the Maharal of Rothenburg would only say Hashem. He wouldn't say Yud Kay Vav Kay. Only mention Hashem, a nickname in other words. Many Poskim are maker, Mayim Chaim, Shulchan Aruch, Yisa Ish Ish Chaver, that's the grandson of the Chasam Sofer. And the Poskim bring it. The Birkei Yosef, the Chida, Mishna Berurah. People who used to say Hashem or people who used to say To say Hashem's name. To say Hashem's name. And Reish Tet Vav, the Mishna Berurah. And it's not counted as you're mentioning Hashem's name levatalah because Hashem's name is part of the pasuk. It's a mitzvah to say a pasuk. What's the problem? But when the Gemara quotes a brachah, there can you say Hashem's name. If it's a pasuk, let's say we'll go with the lenient approach and there's many, many Poskim are lenient about it. That's regarding a pasuk which is mentioned in the Gemara. But what if there is a brachah which is mentioned? So, then lechora, it's a brachah levatalah. But the Yivets allows even there. He says, "You need to learn how to say the brachah." Imagine when the push comes to shove and you have to say the brachah and you have you're so used to saying Hashem you say Baruch Atah Hashem instead of saying Hashem's name. So, you need to practice to become better. So, when you actually do have a mitzvah to be yoitzei, you'll be able to say Hashem's name. So, the Yivets says is across the board he allows it and the Chofetz Chaim allows it as well. But the Chida writes against the Yivets and he says, "I don't know what you're talking about." And the minhag of Rabbanan Chishai, the old Rabbanim in our town, we always see it, is not to mention Hashem's name. And it's it's a whole big machlokes. So, let me say back to our shul, in shul, is can you read the Rambam's language and say out loud Hashem's name? Reb Chaim writes to me, ain ra'ui, not the proper thing to do. What's for the little children when you teach them to do the bracha? No problem, chinuch, no problem, no problem. >> We can say Hashem's name with So, so that's I think maybe last year we discussed what happens when the rav or the chazzan forgot one night to count. Whatever, he was hospitalized or something happened. The chazzan says in most shuls every single night the count. Or some places they honor the the rabbi. He can't. It's going to be a big chillul Hashem, a disgrace. Look, our rabbi forgot to count yesterday. It's a chillul Hashem. So, we have a six-way machlokes, what is the right thing to do? Go ahead and because of kvod habriyos, count it with a bracha. It's a big pillar. Or to say an eitzah ve'tuvnah ve'chochmah like it says in Shemot. What can you do? You'll be a little embarrassed, but people will learn the halacha. And you're also a human being, people will know that you're not a robot. Some say, go to somebody who didn't count yet and say to him, today don't count with a bracha. I'm going to count with a bracha. Shomei'a ke'oneh, say, amen to my bracha and you'll be yoitze. All kinds of different ways. I think my way works much better. I've used what you're saying. Take a little kid, your kid or somebody else from the shul, and say, kid, sit down here. Watch and learn, this is how it works. I want you to repeat after me. Baruch Atah Hashem Elokeinu Asher Kid'shanu Al Sefiras HaOmer. Nobody needs to know what you're doing. Just like you teach them in school, I want you to learn it at least 15 times until you get it. It's not a problem. So, for chinuch purposes, it's not going to be a problem. The only problem is Shavuos morning at 5:00 in the morning, they have no kids there. Some places there. Good. Yeah, if you keep a child Yeah, it's a kid that doesn't know how to say The kids who are still up, they still they know how to say the bracha. You don't have to be machanech them to teach them. They know how to read better than you. But a kid who's not there, hopefully he's sleeping. What is he doing in shul? No, but if you were in a situation Wake him up. For whatever reason, I don't know, you were shot by somebody, you were there in You lost the opportunity, then that's a If you lost the opportunity, he lost the Ashkenazi pulse, he can give other eitzas. You should be mechaven hava rabba before shma, other eitzas. It's the last opportunity to say kiddush levana on Shabbos. You can read from the tomorrow night. Really? Uh I don't think you can go with a lenient approach that allow you to say kiddush levana on Shabbos. The whole kiddush why we don't say it, it's a big kiddush. Uh but in that case, when it's the last opportunity, you can say it on Shabbos. What about a boy learning for bar mitzvah? Bar mitzvah. Reading a half of it, not finishing so good. The teacher or the bar mitzvah bochur? Both. The teacher should know to be careful. You're talking about a 13-year-old, he knows already. He's 12, 12 and a half, he knows. So, explain to him why you're doing what you're doing. You should be careful l'chatchila, but sometimes it's unavoidable and that's okay. It's part of chinuch, part of teaching him. Mistakenly saying Hashem's name, not going back, saying Hashem's name again. The minhag is we don't go back. A person learned, it's not a mitzvah, it's already an adult. He learned and made a mistake. He says Hashem's name wrong or says Hashem's name and then the next word, usually we don't go back. Unless mamesh he destroyed the pasuk, he said something wrong. But when you're teaching, you should explain to the kid ahead of time, I'm going to try not to repeat it. I'll repeat the whole pasuk, I don't need you to repeat the whole pasuk, just say the the part that I need. One should be careful l'chatchila, but sometimes in situations of teaching, it's not possible to avoid it and that's okay. And recordings, recordings with Hashem's name? If you say the whole pasuk, it's not a problem. If you're saying half a pasuk, it's a problem. To erase, by the way, recording is not a problem. But to record ahead of time only half of the Why why why would you say that? What what's the benefit of doing so? Well, what am I gaining? Convince me there's some kind of a uh uh If you're trying to teach someone a specific part cuz they can't get it, you're teaching it to them again and So tell them that part and say just listen to the first half a million times. Right you gave up here? Kol basar basar Moshe anal basar and that is referring to saying it, not to writing it. You're not to write half a basar, especially something that's not going to be thrown out. It's no problem. The dafim of the Bavli start with daf base. Dafim of the Bavli of the Yerushalmi start? Daf aleph. Why is the Bavli in daf base? Why doesn't it start on daf aleph? So some say if a person becomes too arrogant, you learn the whole Bava Basra is you didn't even start, you didn't even learn daf aleph. Fine. If that's the case, so why does Yerushalmi start on daf aleph? The same concept should apply as well. Yerushalmi should start on daf base. Or Bavli should start on daf aleph. It's kind of inconsistent. So some explain based on the Gemara in the Dorim kaf base. We learn a maiseh there. Ulla came to Eretz Yisrael with a person from Ben Mechuza. Uh when they were walking he got so upset. There were two guys there and the this guy from Ben Mechuza got so upset he had a he took a knife and he stabbed him. He killed him. When they came to Eretz Yisrael, so Ulla goes to Rebbe Yochanan and tells him what happened. And he says to him, "How is this possible?" Rebbe Yochanan was very surprised. Because the pasuk says "Venasan lachem sham lev ragaz." Over there in Chutz La'aretz, you'll be angry. But in Eretz Yisrael, you don't reach that level of anger. How's it possible? So, he says, "No, no, it was before we crossed the border." It was still in chutz la'aretz. That's where he got upset. Right? Iggeres haRamban. The Ramban writes to his son, "The ka'asher tinatzel min ha'ka'as, ta'aleh al libcha midas ha'anavah." The Shla Hakadosh writes, "You know why Eretz Kena'an is called Eretz Kena'an? Because Kena'an is from the lashon of hachna'ah, to surrender. You become an anav in Eretz Yisrael." Eretz Yisrael brings humility. Mimila, Talmud Yerushalmi, which is the Torah of Eretz Yisrael, brings you humility. There's no reason you're going to become arrogant, even though you completed the whole tractate. Talmud Bavli is a problem. Talmud Bavli, like Bavli, you can get angry. Angry leads to arrogance. Arrogance, so we need to start with daf bet. Bavli will start daf bet. Yerushalmi, no need. And Yerushalmi can start with daf alef, because even if you learn Yerushalmi in chutz la'aretz, you're clinging to the Torah of Eretz Yisrael. Mimila, hopefully, that's going to minimize the potential for arrogance, and there's no need to start with daf bet. Aseres Hadibros. Pele Pele Plo'im Avos d'Rabbi Nasan d'Eliyahu. Avos d'Rabbi Nasan parashah kaf dalet. Why is "Kabeid es avicha" right before What's the next commandment? Lo sirtzach. What's the connection between the two? Frightening language. Tan d'vei Eliyahu. "Mah inyan zeh etzel zeh? Ela l'lamdecha, yesh l'adam mezonos harbeh betoch beiso." A person has He has baruch Hashem. "V'eino mehanes aviv v'imov l'es ziknasam." And he doesn't provide for his father and his mother if they need, "k'ilu rotzei'ach kol yamav." "Kabeid es avicha v'es imecha." And it even continues when they're old. And if you don't do so, it is counted It is you killed them. Continues the Tan d'vei Eliyahu, "Kabeid, lo sirtzach, lo sinaf." What's the connection between the three? Same theme. If a person married a wife and she doesn't respect his parents, it's as if he's committing adultery his whole life. That's why it says covered low seal enough. What is covered low seal enough? What's the connection between the two? If a person has kids and they don't honor his parents, in other words, their grandparents, it's as if he stole his whole life. Going off the natural before I am a calm. What is covered low tunnel my Indians if a person has assets in his house and he doesn't give to his parents less they lose some when they're old if they need it. And therefore it says covered low seal talk, low seal enough, low tunnel, low tunnel, low seal talk. I'm a sham believer. Rebbetzin Naomi wants to convert Ruth and she thinks she's very sincere. She's very sincere this this girl this girl is. How did she know? A girl is calm. You know if she's real or not? Maybe she's faking it. Maybe there's an ulterior motive. Who knows? How did Rebbetzin Naomi knew for sure she's serious about this? Bava Metzia daf mem alef We said this story many times in the past. Rebbi Yochanan and Resh Lakish. Rebbi Yochanan goes to bathe in the river and Resh Lakish sees him and says, "Wow! You are amazing. So handsome." And Rebbi Yochanan says to him, "You think I'm amazing? Wait till you see my sister. And if you do chuvah, I'm going to allow you to marry my sister." Resh Lakish says, "I'm in." Now, Resh Lakish was a A hero. He used to jump from one side of the river to the other. Says the Gamorah, as soon as he accepted on himself the yoke of Torah and Mitzvahs, all Malchus Shamayim, suddenly he lost all his koach because in Sederim Chafaf the Gamorah says, Torah matishes koach shel adam, it weakens a person. What's the connection to us? The possuk says, "Vatereh ki mit'ametzet hi lalechet." It's so hard for her to walk suddenly. Oh, you accepted on yourself all Torah and Mitzvahs. Sincerely, mimaleh now you're weak, just like Resh Lakish was weak. So now she knows she's real. Suddenly she's weak, "Amay zeh?" Why is it so hard for you to walk? Because you accepted on yourself all Malchus Shamayim, mimaleh she knew that she is real. "Vayomer Boaz", I may change one word in this possuk, so try to catch me if I'm doing anything, playing with this possuk. "Vayomer Boaz, b'yom knoischa hasadeh miyad Naomi umeis Rus es shesh amas." Did I omit anything? Did I take away one word maybe? Say it again. Who's he talking to? Who's Boaz talking to here? The goel. He said to him, "Boaz". "B'yom knoischa hasadeh miyad Naomi umeis Rus who is es shesh amas?" It's true, but I missed one word. "Meis Rus haMoaviyah". Why do you have to mention that? Isn't that a disgrace? "Who's a Moabite?" Why do you have to say that? So that >> [clears throat] >> the mitzvah to say that. A ger comes and says, "You know what? You know this was >> [clears throat] >> she's a Moaviyah." There's a shaila of the Shaarei Teshuvah in Siman Taf Pei Beis in Shulchan Aruch Orach Chaim. He brings from the Igeres Shmuel. Igeres Shmuel is one of the disciples of the Ari. Unbelievable. Boaz saw, from this lady will come out a dynasty of of kings. Dovid haMelech, Melech haMashiach, all melechim from Beis Dovid. He wanted it for himself. So he wanted present the don't marry her. So, he threw in this word, "derogatory". A mo'aviyah, you don't want that, right? You want somebody from I can't do that. He showed as if to deceive. But, what are you doing? Says the Sha'arei Teshuvah, when it comes to monetary issues, don't do that. When it comes to a mitzvah, mitzvahs are hefker lakol, it's like a midbar. If you have a chance to have a mitzvah for yourself, he wanted it for himself, Boaz. He made it that's why he as if I don't want to say cheated him, but he threw this word to make sure that he stays away from Ruth because he wants it to himself. Because every person is commanded to complete his soul and to merit and to try and acquire as many mitzvahs possible and therefore he did it. I mean, it's unbelievable. Minhag Yisrael is to eat dairy foods on Shavuot. I have a little sefer at home that has 70 different reasons. There are many, many more. I looked at all the 70. Some things are remarkable, but there's I know many, many more. And I think we mentioned in the past many. Today is three more. I don't think we mentioned them in the past. Don't know if they're well people are well aware about sefer Hakolbo. Hakolbo is one of the Rishonim. And he says, devash v'chalav We said before, Torah Torah is equated to devash v'chalav. There's something unique about devash v'chalav. Devash is made by whom? Are bees kosher? Are bees kosher? That's interesting. Yeah, but we don't write the vote of the Kolbo, one of the Rishonim who's saying it's treif. Bees are not kosher. They produce something which is tameh. You see something tahor comes out of something which is tameh. Bichorot daf vav, we learn, where does milk come from? Dam nechar v'na'asah chalav. Dam, you can't have dam. And yet, blood turns into milk. And that's what happens to anyone who sits and learns Torah even from the most impure person, he's going to become pure. So, we want that's why the minag is and Shavuos they have that's why to indicate that anyone who clings to the Torah, even if he is impure, we said before the he's a he can become pure and produce kedushas that the Zohar Hakodesh says that there's 365 negative commandments in the Torah. Each one of them corresponds to one day of the year. In fact, Maseches Makos the Gemara says 365 negative commandments in the Torah corresponding to the amount of days, 365 days. But Midrash Tanchuma in Parshas Ki Sisa it says every single morning when the sun rises all the way till the end of the day when it sets it yells at people and says make sure that you don't transgress the day the negative commandment that's associated with this day. Says the Reb Chaim Vital, the 66th day after Pesach is Shavuos. The 66th mitzvah in the Torah is lo sevashel gedi bachalav imo. We also see another remez to that. Reshis bikurei admascha and then it says lo sevashel gedi bachalav imo. Bikurim Shavuos right next to lo sevashel gedi bachalav imo basar bachalav. And therefore we try to eat dairy foods on Yom Tov of Shavuos to show that we are careful in being separating from meat and milk and we do everything right and therefore the minag is to eat dairy to show Hakadosh Baruch Hu we accepted this mitzvah and we're careful chalilah not to transgress anything that's related. One more reason. Says the Midrash, when Hakadosh Baruch Hu wanted to give Klal Yisrael the Torah, the malachim came and said no it's not leave it here, we want the Torah. Hakadosh Baruch Hu says you what are you going to do with my Torah? When you went down to Avram, didn't you have meat and milk together? That's only for people who keep the Torah." So, it comes out the only reason we accepted the Torah is because the malachim did have meat and milk together. So, we have dairy foods and we separate between milk and meat and saying we are worthy of the Torah, unlike the malachim who lost the Torah because they were not careful in separating between meat and milk. Now, what do we say? If you got up this morning, just for this, it was good that you got up. I said this a million times. I don't know if I said it here. If I said it here, mitzvah ba'ah b'hazara. If I didn't, you're in for a treat. I'm saying it's good that you got up in the morning because it's good that you got up in the morning to say it. It's so sweet. It's good that you have to keep the head for it. We're going to go over some numbers. We're starting with the Gemara in Pesachim kuf yud alef amud bet. The Gemara says l'atid lavo, there's going to be a famous seudah for the tzaddikim. That's a seudah that when you leave your sukkah and you kiss the walls and say, "Yehi ratzon, I should merit to be a part of that seudah that's the Gemara Pesachim refers to it and the Gemara says the end of the seudah, you have to bench." So, the Holy One Blessed Be He gives the kosher bracha to Avraham Avinu and says, "Would you bench for us?" Avraham says, "Sorry, I can't." "Why? What's wrong?" I had an Ishmael coming from me. "Yitzchak, can you bench for us?" "Sorry, I can't." "And why not?" "I had an Esau coming from me. It's not fitting." "Yaakov, can you do it?" "I can't." "What's wrong with you? 12 tribes, pure." "I married two sisters. Later on, there's going to be a Torah that says no go." Not triach. The Holy One Blessed Be He is stuck. "Moshe, can Can for us?" "I can't." "What's wrong with you? I wasn't to come into Israel no no and the says not even my bones. says Can you bench? I wasn't to have a son. >> [sighs] >> Can you bench? And he says I need I can do it in English bring it [screaming] on. says I will mention my name. Two questions. I was a second and some kind of something 100% perfect. There's nothing wrong with nothing wrong with you, right? I said with who you are. No, I can do it. You talk. You with their sons and you didn't? I don't know only one problematic child you had three. I'm sure I'm not. I'm not. So there's something wrong with you. How can you explain that? So it depends on you. The says in this in this you have to mention this. This is me. And it's all who is David. So and I have a technical problem. The is to be he is like you talk. To exclude others. The seed of is not sure. So they have a problem mentioning in benching mentioning the braces are not sure to them. You have to marry the sisters. The is is going to come and say no good. So how can he says that they all this I'm sorry how will he be able to mention the Torah? It's a problem. Moshe wasn't zocheh to come into Eretz Yisrael. Eretz Chem that you can't say that. Yehoshua got into Eretz Yisrael, but he didn't have a son who would build Beis Hamikdash. Dovid Hamelech got all of them. And remember Dovid Hamelech, he is the one who's fitting to say the benching. The Shulchan Aruch Hakodesh amsah gevaldik. He says, it's not clear why, but shamati, I heard the reason is in Pesachim Berachos mem vov alef we learn Ba'al Habayis botzei'a, Ba'al Habayis is the one who cuts the bread, and the ore'ach, he is the one who benches. Says Dovid Hamelech to all the people present, "You're residents here. I'm like an ore'ach. Where do I come from? A ger anoshi ba'aretz I'm like an ore'ach here. In fact, in Tehillim kuf yud tes he calls himself ger anoshi ba'aretz, I'm a ger. Memaleh I'm like an ore'ach, and Hakadosh Baruch Hu, surely you want to fulfill your own mitzvos. The ore'ach should be the one benching, and therefore Hakadosh Baruch Hu offers Dovid Hamelech, and Dovid Hamelech says, yes, I'll do it because it's only right. You're the botzei'a, I'm the one who benches. Gevaldik." Others say, Avraham Avinu can't get a kosher bracha because of his problems with Yishmael. Yitzchak can't get because of Eisav. I, Dovid Hamelech, also had some children who didn't exactly walk in his footsteps. But in Avodah Zarah daf hei, Dovid Hamelech is called "He came ohr lashel teshuvah." He told us all about teshuvah, Tehillim nun alef, the whole chapter of teshuvah. Memaleh when you do teshuvah, what happens to all your sins? They are transformed into zechuyos. Memaleh he fixed it all, even that Eishet Yefas To'ar in Sareid Tehillim kuf samech, he fixed it all with teshuvah. Memaleh his doinos nehfchu l'zechuyos, and Dovid Hamelech can do it. Fine. Now we're coming with that part which will, im yirtzeh Hashem, blow you away. What's the size of that cup? The >> You know what the problem is with this is Not to be believed a strange Gamorah almost impossible to understand unless you go with this mala. Yuma I'm going to go with a buy. Shmina casa de David le alma de assi the cup that I don't want to go to hold and this is referring to that cup in the suda of sadikim. My son is the 18 the hug luger masik. It will hold 221 lugim. How does the buy know this shnama? Vishanta bashemen roishi goisi revaia revaia begematria hachi habi resh is 200 vav is six yud is 10 he is five to 21. Goisi my cup revaia 221 shmina 221 lugim masik why in the world you need such a gigantic cup? How much is 221 lugim in in our language? A lot. How can you even hold 221 lugim? Okay. Yuma have a simple base of the maisa says after the maisa with macheva David amelech got saras for six months and ruach hakodesh was removed to him. That's what it says in Yuma. But in tanat de Eliyahu parsha base it says not six months. 22 years ruach hakodesh was removed from David amelech. And he would every single day eat his bread and dip it in ashes and would cry to fulfill a passage from tehilim kuf base pasuk yud ki lechem aiso lechem dimos ki efer kalechem achalti vashikuvai bechim masachti masachti the language of pouring. He used to pour or used to shed tears fill up a cup and used to drink it every single day. When we hear about a cup and we don't know the size, we have to assume it's a Revi'is. So I'm going to cup is a Revi'is. A Revi'is means a quarter of one lug. If he cries every single day, every single day for 22 years, how many tears did he shed? You have to assume he doesn't cry on Shabbos. Shabbos and Yom Tov you can't cry. So there are 365 days a year and we're not saying 354. We're using 365 because it's over a course of 22 years. In every 19 years is a cycle of seven leap years. So the solar and the lunar years combine and we made it 365. You have 22 years. That's another one leap year in that extra three years. So it must be 365 days. But you don't cry on Shabbos and Yom Tov. So you have to remove six 63 days of Shabbos and Yom Tov that you don't cry. So let me say in a year you have 302 days that he cries a Revi'is every day. So let me say how many lugging did he cry a year? 302 times a quarter is 75 and 75 and a half lugging? times a quarter 75 and a half lugging of tears per year times 22 years lugging. Correct? The calculator agrees. Good. David the king cried 1661 lugging of tears. Let's put them on the side. Cuz I'll say the end of Sukkah 23 on the base. I don't know what happened in the future of the future of from Azino. The dam ain't have to stay hammer. Don't say hammer rather choimer. [snorts] In the future, every grape is going to produce a choimer. Choimer is a cool. Cool is 30 se'ah. Se'ah is six kavin. So, if se'ah is six kavin, each grape is going to produce 30 se'ah, 30 * 6 kavin. Each kavin has four lugin. So, each grape is going to produce 180 * lugin. Everybody's with me? Each grape in the future will produce 720 lugin. Great. What was the sin of Adam Harishon? Depends who you ask. Midrash says esrog. Bava Basra Mem, three opinions. Either wheat or fig or the Midrash's opinion gefen, it was wine. In fact, in Bereishit Rabbah Yud Tes Ois Hey the Midrash says Chava sachata anavim, Chava squeezed grapes and she gave Adam Harishon. So, it was grapes. It was wine. If you say the word grapes and you don't tell me how many, how many grapes? Two. Two? You would tell me bishnayim? In the Sifrei HaKodeshim it says that in the future, when the world will complete its rectification, we will go back to the perfect situation just like it was in the time of Adam Harishon. So, if in the future every grape will produce 720 lugin, you have to assume that that was the same production of grapes back then. I don't know if it's the same size of grapes that we have, but that's what it was. So, if you squeeze two grapes, 720 lugin. So, the Midrash says, how many grape How many lugin did she give him? 1,440 lugin of the sin that needs to be rectified. Who can rectify Adam Harishon sin? Only David Hamelach. Why? Because the Medrash says in Yalkut Shimoni Parshas Mayim Rabim in Bereishis that Hakadosh Baruch Hu showed Adam Harishon dor dor vedorasha. Everybody's going to live throughout the years. And Adam Harishon saw a high level neshama of David Hamelach and only 3 hours were allocated to it. And he says to Hakadosh Baruch Hu, "3 hours for such a high level neshama?" And Hakadosh Baruch Hu says, "Kach alsa bemachshava lifanai. So this that's what I decided." Adam Harishon says, "I want to donate 70 years of my life to this neshama." Hakadosh Baruch Hu says, "Fine." He took the malach Matat, mem tet tet nun resh vav nun, and they signed the contract. Cuz Adam Harishon was supposed to live a thousand years. The pasuk says, "Beyom achalcha mimenu mos tamus." That day you eat you will die. And Hakadosh Baruch Hu's day is a thousand years, shenemar, "Ki elef shanim be'einecha keyom etzmol." Mimale, he really was supposed to live a thousand years. But lema'aseh, how many years did he live? 930. Of course, because he donated 70 years of his life to David Hamelach. Why did he do it? Because he wanted to have a tikkun for himself in the Tehillim that David authors. "Yeze achai umzamer lifanecha." I want him for my years to live. "Yedamasei bemegilas sefer kasuv alai Tehillim perek mem pasuk ches." I want to have a shetikah a chelek in his Tehillim and that's going to fix me. So the only person, and it's only right, for David Hamelach to rectify Adam Harishon because his whole life is from Adam Harishon. So how many lugim did David Hamelach have to cry every single day? Lema'aseh, he had to complete a tikkun of 1440 lugim. But we said he cried 1661. He cried too much. 1661. That's much more than 1440. How much more is it? 221? That's why I'm a rabbeinu. the future. The cup of David is going to hold 221 looking because you create extra 221 looking, you get extra 221. wine Uh next Thursday will be at the children instead of Friday. Next Thursday, same time, 8:50