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Chasidim Rishonim & The World of Halacha | Rabbi Shai Finkelstein December 30th 2025
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talking about theim that are mentioned
in the time of the Mishna and the time
of the Gar. And what I would like to do
is uh to talk a little bit about the
tension between theim
and what we call theim.
Now they are all they are all okay. Some
of them are even friends. But you will
see that uh there is a tremendous
tension when it comes to some kind of
confrontation between
andid and again I'm not talking about
the of the talking about the
okay so let's try first
that's what we are going to do first we
need to define what is okay very good so
let's start
says the following
Right? So we all know that that's the
Mishna that is very famous that you
don't start
you don't just go straight to
but
you know sometimes people say
like on the so no you just go you
concentrate you think about it
means what
>> seriousness
because that's exactly the opposite from
that is being mentioned many times which
is lightaded like you know being silly
Not being serious means you understand
what you are about to do. Okay. So
that's for everyone. But then the itself
records
a different requirement or a different
action by someone else.
So
you can't just go without what being
serious. And then the Mishna tells us a
some kind of an anecdote that
I don't know what is
but
meaning those pious or righteous oridim
the first ones they would basically come
to Davin I guess an hour before I don't
know if that's 60 minutes or that's like
some kind of a time before
and they will I don't know what they
will
What is
they would just sit I guess in for an
hour before
and then they will
now by the way the sequence in this
sentence is a bit strange. it should say
and then
but whatever I'm not going to go into it
um just because I don't think I can
really resolve it I tried but whatever
it is what it is but basically it says
that what
will really take time before the rea now
it's interesting so is this story is to
try to tell all of us who are
that we should do the same or I would
call it the Mishna is realism versus
idealism realism is and requirement is
that we all understand that you can't
den
you need to do what you need to do it by
ro now if you want to have a way to get
to ro you can look at the now I
understand you don't have an hour just
imagine we have three times a day an
hour before an hour later I don't know
when you go to work I guess don't go to
work. I don't know. Maybe maybe they do.
But the thing is is nine hours of your
day is dvening.
So I don't know what you do but um
but the thing is is that I'm not sure. I
mean I have my suggestions and theory
but for now I am not sure exactly what
was behind what the Mishna created. Here
we have everyone. Then we have
and then take a look at the third
sentence of the
then this is also a very famous say that
even if a king come and ask you in the
middle of hey how are you you shouldn't
answer and even if you have a snake like
on your heel and he's about to what to
give you a little a little bite right He
also should not what should not stop for
now is that true not true that is not
the issue now for but what I want to
know is
is that part of what we will callit
is that what the did or that's for
everyone
>> but I don't know but it's just an
example of how much you should
concentrate on your think they really
did is I mean a king came in they didn't
give him any cover
>> okay so there is something very
interesting when we read Mishna that we
know you know what we need to do
>> to pretend that we don't know really
because the mistake and not being able
to see semantics it's because you know
you think you know it always to look at
things from a new perspective
because you look at this first let's
take a look at the structure
The structure is what the structure is
what do you do when you come to
you need to do it
right then second is you know how you
get to
that's what they did now what do you do
I don't know you can do like or you can
do something else but one requirement
from everyone is you need to do it
now the third sentence which basically
presents us a new hala is what that when
can you um stop or or take a break or
what
>> or interrupt and the answer is it's to
the extent that never you can never stop
right now you can never stop because
it's or you can never stop because you
are not even aware that you have a king
or a snake because what you have such a
cover ro that you don't even want pay
attention to them. Meaning, is that an
example of what does it mean or is that
a separate?
Okay. Now, in addition,
why is this the last one? If it's in
this Mishna, it should be in a different
Mishna. Such as, you know, there is a
Mishna that talks about when can you
speak in if someone come and talk to
you. Okay.
Okay. So there you can put also you know
what in you shouldn't at all or you
should or you can between A and B. Why
is it here? So
>> I don't know it seems
>> oh so that's what we spoke about meaning
is that also connected to the
or is that connected to everyone
and this is something that for now we
can't answer for now okay the
start talking about the following
right that's what the says that would
stay an hour before dvening in order to
prepare themselves for the says
how do we know that that's what you
>> supposed to do
we think that it's only for
interesting but
takes the time to try to understand the
source of why they did what they did
right which is interesting
which means the
I mean we're talking about after the
time of the tanim we're talking now
about the tanim ends at the end of the
second century now we are at the time of
the and the takes the time and the
interest to try to understand a behavior
of a specific group which means this
specific group was a meaningful group
because if I don't care about them I
would not ask what was their source
right so the gamarra says
is an amora from the third centur
century in one of the most famous ones.
So like many times in the when they want
to give a bring a proof from a puk
unfortunately they quote only the first
half and not necessarily the half that
you need to know. They think that you
know everything by heart. So therefore
let's now we all know
will praise you which means before you
praise what do you need to do your you
need to be a praiseworthy are the people
who what who sits dwell in your home and
then they what they praise you and
that's exactly what Rashi says
you see rashi
after of the
and what is
no no that's in like in for our meaning
and after that
they will praise you which means the
source for the
not necessarily for an hour
but they saw the
so basically their interpretation was
what
>> praiseworthy are the people who dwell in
your home and then only then they will
what they will praise you. Yes.
>> Was there always you know and all those
others came before or was it Josh right?
Uh it depends it depends on the time. Um
until what we have the sidur that we
have the sidu that we have today is
based on what on whose sidu
basically most of the sidur are based on
that siduon
was asked by a Jew uh to please write
for him
and he gave money to
Rafadia wrote it and that was copied and
copied and copied. Obviously some
mistakes here some mistakes there but
basically the structure is from there.
So what was before not sure when
Zimra was exactly established as part of
the of that and everything we don't know
exactly the time I I don't know exactly
the time. Yes.
What did they say that contribute to the
>> Iceland? The structure structure of
Yeah. Okay. So,
>> if I'm not mistaken, was 9th century if
I'm not mistaken.
So,
okay.
Now we are talking about an hour after
that's a lot of time in SH.
>> Now he talks about not before but rather
>> after. And now by the way he talks about
whom?
>> Everyone pel. Anyone who dven needs to
what? That after ding should stay
another hour for what?
Righteous people will thank you.
What is they will sit
at? What is they will sit in your
presence which means after you d what do
you need to do to sit? Now it's not an
hour not 60 minutes but you need to not
to rush from shu. Okay that's the point.
Okay. So by the way just in terms of I
will call it a social behavior or cahila
policy it seems to be don't forget we
are talking about now the 3rd century
beta mikdashen was destroyed in 70 which
means was at the towards the end of the
first century there's no bet mikdash the
tanim and also the are trying to quote
unquote replace this central
house or theme in Judaism which was beta
mikdash And you encourage people to go
to where to shu. We know by the way Rabi
Yohanan who was somewhat of a colleague
to Rabu Levi same almost the same year
passed away in 278 and Levy operated
around that time
in says so many different things about
encouraging people to go to shul and
promise so many wonderful things for
attending shul and threatening you if
you don't go to shul now from the fact
that the namor is so quote unquote
obsessed with going to shul and
encouraging people to go to shul what
can we learn from it that many people
did not okay and because it was it was a
new thing and also you go to shul and
what you don't have misbehanote
you don't have kohanim like why should I
go to shul the minion what does it mean
minion okay so especially if you take a
Jew who before that you know never went
to shul he went let's say he was a very
pious religious Jew he went three times
to yushim. What did he do in yushim?
>> He brought kurban. He made a confession
on the kurban. He saw what the kuranim
does and he went home. Okay. So he said
schma
he said thank you god and he moved on.
And now you're telling me I need to come
to Shul and I need to you know
especially me a farmer you I go to the
field at uh I don't know sunrise today
is 6:36 so that's is easy but go in the
in the summer when it's 510 and I lot
I'm already at the field at 4:15 and you
tell me okay pause stop you need to do
sunrise
this that and the other I'm busy
so you encourage people to go to shoot
so it's interesting even when you
encourage people to go to shul. So how
do they come to shul like what do we do?
We rush into shul and we rush out. So is
basically trying to tell you what
>> before you come concentrate and before
you leave don't leave like it's a it's a
burden that you are running out of
running out of shoe.
>> Okay.
>> Make kdish.
>> Do what?
>> Kish.
>> Make a kdish. Yeah. But that's only for
Shabbat.
>> Yes.
>> Really not talking about women. You're
talking about men.
>> Yeah. Yeah. Women I'm sorry but I will
say women will not go especially not at
that time when women started going to
shul. This is a fascinating story
fascinating discussion uh debate uh and
what kind of shu by the way u we have
women's section but we have evidence
uh much archaeological evidence that
women had their own shoe. You have it in
Europe when you go in the middle a not
when you go in the middle ages but when
you go to Europe's European cities that
has uh remnants whatever uh from middle
ages middle ages ah yeen time so then
you would see sometimes what is
calledetim
who was the kazan or the kazanit who led
the dvening it's fascinating fascinating
by the way I I know if you remember but
few years ago uh who was it professor
Bumgarten maybe I think professor
Bumgarden spoke about it uh here or it
was not there maybe it was a different
lady that spoke about
which is a fascinating thing uh what
happened to that why it didn't last
whatever okay not for now
we are bringing a what a tic sauce for
Now it's which means everyone needs to
come to an hour or whatever sometime
before heavens
and to stay an hour after heavens.
How do we know that you need to come
before
at now wonderful. It seems to be now
that we moved from the periphery to to
inside now it's not only it seems to be
that it's pal everyone everyone needs to
do it and here it's not levy but they
bring a brighter what is a brida it's
the same tan source like a Mishna so
from the time of the Mishna or somewhere
in the time of the Mishna everyone was
like
so what is
and why in our
there is and then there is what?
[clears throat]
So the continues
again we have a a bright
in one hour but before they would come
to and then they d for an hour.
So now the is asking a question.
Practically speaking, if you spend 9
hours ding, when do you have time to
learn Torah and when do you have time to
walk or eat?
>> No, that's not they don't eat.
that because they are righteous pious
people.
So whatever they learn they keep in mind
they don't forget
and whatever they walk they have a in it
so they don't need to walk a lot. So
let's just imagine so they do 9 hours
let's say they sleep 6 hours which means
they have nine more hours to do what? So
let's say five hours to to learn, four
hours to walk and that will be enough
for them.
>> Sleep.
>> No, six hours to sleep. 9 hours they d
>> let's say four hours they learn, 5 hours
they walk and no bathroom breaks, no
shower breaks, no coffee breaks, no
nothing break and then six hours of
sleep. Okay, nice. Interesting. Okay. So
>> I understand the hour before what's the
hour after
>> to show that you are not in a rush to
contemp contemp contemplate and to you
know to let it sink and to understand
what you do.
>> Internalize
>> to what? Internalize. Yes. Yes. Let let
it sink. Okay.
>> Also
>> might be might be meditation might be
whatever it is stay. Don't go anywhere.
Okay. By the way, please do not practice
it now in shul because the gabayim will
kick you out for you. Okay? No gaba
wants to stay another hour after every
ding
>> the rabbi. No, the rabbi needs to learn
four hours. [laughter] So if we are
serious, we have an interesting thing
here. It's interesting that the gamar
asks okay so it's very nice to have nine
hours of uh of dvening and but
practically how do you survive like that
so the gar gives some kind of an answer
so if I try to sum it up what do we have
here we have here something interesting
we have some kind of a transformation
between that it seems to be only one
group and when it comes to the time of
the it seems to be that what that we
basically ask everyone to do what they
did and We find sources quote unquote.
It's not from the Torah, but we find we
find um light proofs from the Tanak to
try to what to not to justify what they
did. Exactly the opposite. It's to
require everyone else to do what they
did. Okay.
The Rambam.
So we are moved to uh we move to the
12th century
and the Rambam says the following.
You see Rambam last source on the page.
So when we talk about
concentration or intent. So how do how
do you define it? So the Rambam says
you need to empty your your brain from
all thoughts
and you need to see yourself like you
are standing in front of the divine
presence.
How much time it will take us?
I think weeks.
So he says therefore
you see
what does it mean
before ding?
So you can concentrate your heart
and after that you will det.
Don't dive in like you are um shleing a
a burden on you and you just want to
throw it as quick as you can.
And therefore you also need to do what?
That after doning you also need to sit
for a second.
How do
Yeah. And then you can go home.
So what's the difference between and
regular people?
>> Shorter time.
Now how much time depends on you. But if
you want to be aid,
you're talking about what?
>> Now again, is that 60 minutes? I don't
know. But it's and if you're not aid,
you are still required to what? To come
before and after and to stay.
>> Okay. So according to that, according to
the Rambam, the difference between and
nonassidim is the amount of time. That's
what it is.
Now it's interesting because based on
the itself it seems to be that what that
there is no such distinction anymore and
regular people are should do the same.
Okay
in the
which is same so it's just not included
in the it says
Okay, now
I'm pausing here
um
and skipping to the last line of the
Mishna. Remember when we spoke about the
idea that even if a king comes you don't
answer and even if a
>> and we ask is that really a behavior of
aid or it's a behavior that is required
from everyone
and according to the to you know what
what do you think about the tofta what
is the story from the tofta
>> that what
>> actually happened
>> it actually happened okay
what else
>> special person not everyone
>> oh Y it seems to be that it's only Rabi
Khan Mendoza and we know a lot of things
about Rabi Khan Mendoza he was a very
righteous person a was even a miracle
miracle man to some extent and he
basically what that when he davened and
the arod I don't know if that's a snake
or or scorpio or whatever it is uh beat
him and he did not
>> stop so that's a story about a specific
person right and Then Benosa's students
went to see what happened to this to
this like let's say call it snake and
they saw that that snake died
and they said
if you are a regular person and this
beat you you're in in tourist but this
was not smart doing that to whom to
because
killed him. Okay. Now, it's interesting.
So, it seems to be according at least
according to the toa that the story dava
about
it seems to suggest that what we said in
the last sentence of the Mishna, it only
applies to whom? To
>> toidim to to righteous people.
Now why I guess was in such a high of
concentration in he probably didn't even
what feel the he didn't know that he's
there and really what's happened nothing
happened
and the snake died okay
>> okay it might be that if you are ding
with such kavana you are protected it
might be oh because
such a miracle man. But take a look at
what the Yeah,
>> the the snake died. Not the not
>> the
mate is talking about him.
>> No, no, no, no. The snake died.
>> It's not that clear.
>> No, no, no. It's clear. I'll tell you
why. Because after that story
continued to do to be to be alive. So uh
so now take a look at
the said
there was a place that there was this
snake or animal whatever and it would
damage the the peopleh.
So they came to Abihanosa. Now it's
interesting. Why did they go to Abihan
Bendsa and not to uh Terminex?
>> Do you remember Terminex? Oh, you didn't
have it. Terminex.
Terminex for Memphis. I remember was for
Memphis. If you have problems with
animals or insects or whatever it is you
>> the what?
>> Yeah. The the company we use in Memphis
was termin. So that's why I called them
always Terminics. Okay. So you call them
you don't call.
If you have a if you have a I don't know
a question of cats or whatever in your
or pigeons, would you come to me?
>> No. But
>> uh I hope not. Okay. I can't fix it for
you. So why do you go to
>> because he has an he has an experience
with them. And why? Because he's a
miracle man.
So show me his like little cave or
little hole.
So he put his heel on the top of the
hole.
So the came out and beat him.
And this
>> died.
So he took him on his shoulders and he
brought it to the beta midrash.
He says to them, "See my children,
it's not the it's your sin." Which means
you don't need to be afraid. If you are
sinless, if you are sinful, then you
have a problem.
Okay?
if you meet on the way but
if you meet
now why did I bring that story it's
interesting because I want to compare
this story to the toa
we have two stories about khan bendsa
and arod and this whatever let's call it
a snake okay
>> but what is the difference between the
two stories
>> oh it's huge difference in the topha
He kills the aod while davening
while dvening and he's on his madga
whatever it is and he does not even see
it right and he kills it like by by
accident
in the
it's not about dvening it's about what
>> he's like actively trying to hunt it and
also the educational message is nothing
about dvening it's about what avoiding
sins
meaning be a righteous pious person not
through dvening but through
your life. So
now
we need to open up a discussion
which I will have no idea
what way to go but the discussion must
be open and the discussion is we have a
tofta which is a tanic source. We have
tanura banan which is a brighta which is
also a tanic source. In one tan sauce
the description of Benosa it's about
davening
the description in the bi that brings
death brighter and not the tota the
focus is what on behavior which is to be
sinless rather than a sinful
if that's true
what are the options that we have option
number one two different stories there
was story a with Benosa davening and
killing a snake. Second story
not dvening but want to show and teach
the community that what that everyone
who is sinless does not need to be
afraid of snakes. Okay. So we have two
snakes one
say you're second option.
Second option is what is that there are
two agendas here
that
is more connected to the Mishna and the
Mishna our Mishna talked about what
governing and the last sentence in the
Mishna they talked about what that even
when the king comes and ask about you
know what you're doing and even if a
snake comes towards you you cannot stop
that was an illustration of really what
will happen if you don't stop you will
be like
but that's only for
it's only for these special people
meaning for me if I see a snake while
I'm dinga what do I need to do start run
right I need to run okay
but
is special the when they be the brighter
they realize they don't want that animal
Because not everyone is what can dive in
like that and no one is is so special
that however everyone can agree that if
you are sinless
you don't need to be afraid of wild
animals. Okay.
>> How would you know that you're
so every day you need to what to repent
and to walk towards it and everything.
But this is something that I can expect
from everyone. Yeah. Right. always to be
work in progress but to Davin in such a
level I can't which means the deviates
from the idea of the tota and says you
know what enough we're talking about
whom this you it's unattainable
but rather and in dvening if you see a
snake run no moreidim but if you want to
be sinless that you can that's in your
hands okay so we have options of how to
see the tota versus thear
Again it also might be another third
option that the did not know that toa
okay that the shas the one who organized
the shas knew this brighta and did not
know the tota it's also might be
>> no toa brightaishna
all the same area however some people
say that the topha came little bit after
the mishna okay little bit after the
mishna okay and That will explain why,
for example, someone would not know.
Pelle,
>> I think somebody should use this on
young men who don't go into the army.
They're reproductive because they're
sinless. Nothing will happen. They don't
have to be afraid to go into
>> next.
Okay.
So now we are going to a second uh case
of so we had dvening
sinless snake. Now let's see another
time that are being mentioned.
The babakama says the following.
So the deen is if I took thorns and
pieces of glass and you and I have a a a
wall between our ys and I put it where
in that wall and you are the owner of
the wall and you came and what and you
broke it. Okay, you basically broke it
to pieces. You want to buy to build a
new wall. Okay.
And then I was walking and I got injured
because of the glass or whatever it is.
You are
>> Yeah. You You need to pay for the
damages.
>> The glass.
>> No, no, no.
>> The ball of the bow of the wall.
>> No, I
>> Okay. I hid pieces of glass and uh
whatever uh thorns in your wall without
even telling you.
>> But who got in?
>> No, no, no. You the owner of the wall,
you broke the wall and then Moshe
>> of another
>> another person mo
went by and got injured. Okay. So yes
[snorts]
might be either the person
who
so let's see. So the question was here
who is
or which means the person who hid those
things in the hotel or the owner of the
wall.
But the continues,
oh, we already know this term.
So, when they have thorns or pieces of
broken glass, what would they do? They
will take them to the field
and they will dig like three, which is
24 cm into the ground. And then they
will put the glasses the pieces of glass
or whatever there. Why?
So they plow when you plow the field it
will not bring it back. So so deep so it
will be mash buried. Why? Because they
didn't want anyone to b to be damaged or
to get hurt because if they would who
should who is responsible seems to be
that the person who hid it he is
responsible.
So what do you see from here? Theim
did something extra, right? There is no
is there is no prohibition
in hiding pieces of glass or whatever in
your wall. The only thing is that if
that wall is gone and someone else was
damaged, you become what? Responsible
for paying for the damages. But the
wanted to avoid what? Not the payment,
the damages. Meaning they were more
concerned for someone else's sake.
Exactly. So they took upon themselves,
you know, more work in order to do what?
In order to prevent any damages. So
here, this is an interesting thing. Here
there is a testament or testimony,
sorry, about what they did, but that has
nothing to do with something spiritual.
They're not talking about what Davening
saying to healing before they put the
pieces of glass, right? Basically, what
did they do? They were extra sensitive,
extra careful and pre in order to
prevent damages. Now, this is
interesting. Why? Because you would
think that the topha the rabbis will do
what? Will require
everyone to do it.
But the answer is they did it. Now this
is an interesting thing.
>> Too much pressure if you want.
>> So it might be that it's just too much.
People would say look I'm not digging in
my own field for three now I'm just
going to put it in your wall. Okay if
you will break the wall I'll take care
of it whatever or I'm willing to want to
take the responsibilities. So perhaps
the rabbi saw we can demand it from
every person. It might be very good.
Second option can be what?
There is really no need for that.
There is really no need for that in a
normal society that people know that you
put things in a wall.
>> Be careful.
Just be careful. Meaning, and this is an
interesting point here.
Let's say
you drive in a road that says that you
need to drive there 30 kilometer per
hour. Okay.
Should I and I'm not saying that now
there are kids all over the place. It's
not Kanuka, okay? They are all in
schools. Should I drive 15 kilometers
per hour just to make sure that you know
I just want to be extra careful? Am I
can I obligate you to do it?
>> Definitely not because the tamu says 30
based on statistics and based on
research that what that with 30 you will
be able to stop at time.
>> Okay, very good. Sometimes there slow
drivers cause more issues than fast
drivers. Okay, that's also true. But the
question is do I is there any obligation
or or demand requirement of what of
being even extra careful?
Okay.
>> And what is the reason to is that they
want to be more pious so they look
better in other people's eyes.
>> No, they just didn't want to cause a
damage to someone. Now we understand
that obviously you can take it to all
different directions, right? uh because
if you don't want to hurt someone not
necessarily physically but also
emotionally u whatever so then
it seems to be that you will try to
avoid as much as you as you can. By the
way, the talks about, for example, if I
I want to grow um um mustard, okay? And
mustard bring bees. Okay? So, how where
can I plant the mustard next to your u
yard? Okay. So, theor says you need to
what to create some kind of a distance
between the mustard and and and my uh in
my yard.
>> Mustard.
>> Should I now let's say let's say it's uh
it's 20 m. Should I do it 40 mters
like to plant the mustard in my dining
room?
Meaning after Hazal
created those distance between
potential damage and my neighbor, should
I
take an extra step and say, you know
what, if they said 10 mters, I will do
15 m. On one hand, you would say, "Wow,
nice, right?" But on the other hand,
think about it. It's undermined
my takana. If I'm as the rabbi and all
the great rabbis, we created an
enactment. We create a decree that you
need to plant your tree 10 m from my
border because of the roots and
everything. And you go ahead and say,
"No, no, I'll do 15 just to be sure."
You basically say, "What?" don't know
what
>> the rabbis maybe don't know what they're
talking about and they are not as
careful and as sensitive as as I am
which can definitely destabilize and
jeopardize what the status of the rabbis
and then it's also make it almost
meaningless why do I need to come as the
rabbi sit and and decide when you will
do
>> whatever you want so that brings us and
oh okay that brings us to the discussion
that we're going to have that sometimes
sometimes pious behavior might be nice
but on a communal level
it might be a problem.
It might be a problem because you try to
create you try to create something that
it's like general policy. Now if you in
your house want to do what different
things
but when it affects society and society
sees it it's something else. I will give
you for example I will give you an
example
it's also
we know that are exempt from saying the
first night and according to some even
four nights okay good. What happens when
back then and this is the Mishna really
talks about that story says no no no I'm
going to D in Mariv after the after he
comes out instead of taking pictures he
says okay Mariv
what do you do with him
we tell him you shouldn't right and if
you do it's what is yara
>> arrogance
>> arrogance like you show everyone else
can't but I I can Gabel did it. Okay. Uh
and people asked him exactly the same
question. Which means the question I
want to make it more I want to make it
deeper and stronger and much more
meaningful. The question is when you
talk about this
a bit of a tension between the
individual and the community and when
the community decides to do A and the
individual try to do B
can you force him not to do it and then
when it's not only an individual it's a
group a group of who decides that what
that they do be even though everyone as
a
the question is what do you do with
them? Yes.
>> So here is different it's an integral
part of the judicial system. It's an
integral part of the judicial system of
the Jewish judicial system. Part of the
tools that we have in our judicial
system is
and there are expectations from everyone
to do and sometimes there is extra
expectation from a rabbi to do but
that's part of the deen
part of the requirement is that you need
to do here it's not so that's yes
>> to separate from
>> yeah there is also
do not separate yourself from the
community. So again there is an
individual which is also applies to the
individual as well but then you also
have a question about what about groups
you have a group of people okay just
imagine here okay let's we and then you
have a group of 10 men who decided to do
what
>> sit for an hour
>> to sit for an hour
>> after what
yeah
>> yeah to stay another hour after fill
like
also you know think about all the other
people
like they start feeling what
>> bad about themselves
>> you don't they think that this group is
crazy okay it might be also it might be
that that's what they think but also
that also creates some kind of an issue
of like what other people think about
you so obviously you can understand how
charged this uh this topic is. So we
will obviously continue next week.