הלכות יום הכיפורים המותרים באכילה ושתיה בשיעורים הרב יחזקאל קרישבסקי שנת תשפ"ו

The Yom Kippur Motors in Eating and Drinking in Classes, with the help of God, today we will learn about all the types of situations in which it is permissible to eat and drink in classes, less than a class, and when it is permissible to eat and drink as usual. What is the ruling on a pregnant woman giving birth to a minx, a chevalier, in all kinds of situations, and also those who can fast and should fast, only that they have to swallow the pills, how can they do it as a walk? So today we will learn about this. On the page of the mezuzah, there is a special class called the Yom Kippur and the Menugi Kippur, where we covered all the mitzvot today, and on the eve of Yom Kippur, on the kippurs, the mincha, the mitzvah of eating, the mitzvahs, which are the kippurs themselves, the kippurs. Today we will focus only on the subject of eating and drinking. yes. So, before we talk about this, about all kinds of situations, I need to first explain what the prohibition is of drinking and eating in classes. There are many who think that this is some kind of strictness, some kind of good custom, and so they try to argue with the rabbi, to beg that they do need lessons. And what is this whole eating and drinking thing about classes? Now also how many are the lessons in quantity, how long do you have to wait in between, when is it from the Torah, when is it from the Darbonun and of course when can it be permitted then everyone knows that on Yom Kippur it is forbidden and my brother to drink from the Torah. Yes it is written in the verse and in the section that concluded there are a few more verses so a whoever God forbid eats and drinks when it is forbidden then he transgresses transgresses in action and also we have established that it is also forbidden for him and besides there is also not only that he transgresses there is also a prohibition of kurs and we have crushed that soul yes it is written in the verse on the about on this so a when there is a prohibition of kurs also in the crumbs that we eat there is isuk urs so Chazal Kev that only in a certain quantity certain that a certain quantity of food a certain quantity of drink that lessons as they call it then he is no longer tortured no longer tortured and only then there is a course less than that he is still considered tortured and there is no su course so oh so that is all true a in delicious things what then in lessons as they call it or in the truth as it should To call it a shiur, I don't have a couple of courses, but in a thing that is tasty and sweet, etc., then there is no course, but as you know, half a shiur is forbidden from the Torah, half a shiur is forbidden from the Torah, and therefore, to go along with all these things that we talk about shiurs, there is a Toira prohibition in it. If someone who is forbidden to eat food that is shiur, drinks a shiur, there is a yuzu toag, half a shiur is forbidden fromag, there is no yuzu course, there is no course in it, but of course it is forbidden, so this is the first introduction to know what we are talking about, talking about a Toira prohibition, so when it is permitted, of course it is permitted if it is permitted according to the Torah and according to medicine, it is forbidden to make our Torah strict, it destroys life, it is written, live in them, live in them, and do not consume them, and pikuah nefesh is everything, and the end of pikuah nefesh is also the end of cascona, just what does it mean when in principle we only need to emphasize that here we are also talking about a shiur, there is a tiriir prohibition, so as we started to say, Gid is right in things that are delicious, in things that are not suitable for eating, in foods that are not suitable for drinking, then it is forbidden, it is permissible, it is forbidden From the Lord, they forbade it, yes, oh, it's a potter, but to forbid it, and that's right. It's right. When, let's say, things that are not suitable for drinking, like, say, a very bitter drink, yes, you take a little bit of water, put it in it, it becomes bitter, it's not tasty. So what will happen with half a lesson of the Lord's principle, something that is not tasty, and he also takes it here as a lesson? So maybe it's easier. There can be a trader here. The bonon, maybe even easier. So it's current for all the goddesses. Yes, they need to close their mouths, but they need to take medication. Is medication in this category? Maybe it's not at all. It's not a big deal for you. You have a dog. It's even easier for someone who can't swallow large amounts and needs to drink something with it. So it's with the help of God. We'll come back to that later. When it's things that are not tasty, and it's just a potter, how? How? And what now? So take lessons, yes, take lessons from tasty things. In the Shulchan Aruch, there are some examples that allowed, yes, in the Toir, they allowed, yes, of course, when they allow, yes, those who are allowed not to fast and eat, then it's written in the Shulchan Aruch that all the goddesses that are allowed are good. Permission of clay and don't look in the Shulchan Aruch, maybe you read the language that when feeding from a sikvah or all the other examples and that they contain from silds, then all these things, all of them, hello, prepare a little bit, then also one who is allowed to eat and drink, then a little bit, that is, on the Shulchan Aruch, one needs to divide from a shiur, there are exceptional examples that the doctor says that they need as usual, okay, but usually most places, then shiurs are enough, so in the Shulchan Aruch, it is about a woman giving birth or a shiur, or when he says that he needs, when there is someone who understands, he says that he understands medicine, and he says that we should eat and drink in our time, all kinds of fetuses in certain situations, as we will explain, breastfeeding in certain situations, so this is all that was allowed according to the Torah to eat and drink in shiurs, now when we talk, we need to know the first thing to preface that almost all the time, almost in almost all situations that are allowed to eat and drink, then enough drinking, drinking, because when you fast, the first thing the body lacks is liquid, and drinking, usually, let's say that during the fast, a person lacks a liter and a half like that They say there are some rabbis or a liter and a half, two, two liters between a liter and a half and two liters, which is what is consumed, which is what a person lacks when he fasts, so usually, in most cases, drinking is enough. If drinking is enough, it is forbidden to eat, so said all the Pharisees. If according to medicine, drinking is enough, if according to what we know, drinking is forbidden to eat, now that it is permissible to drink in shiurim, then according to Shulchan Aruch, there is no difference between drinking water and grape juice, it is the same thing, therefore all the poskim said that one should not take just water, which is only liquid and it does not last long, that one should take something that nourishes, that one should take a sweet and nutritious drink, and then it also nourishes the body, so for the body, in the end, after a person drinks shiurim, then it is already the body, the body received it as food or almost as food. There is natural grape juice , it has sugars, glucose, calories, all these things, and from natural oranges, chocolate, soups, all these kinds of things, it is the same thing as water. Therefore, when someone is allowed to drink shiurim, he should not take just water, in most cases, he should not take just water, he should only take A sweet and nutritious drink, which already gives the body strength and everything it needs. Now how much are the lessons? So well, according to this Tair Benoi, we won't go into all the sources of the law, who is the one I have it here. Yes, these glasses, these glasses for life . So the rabbis checked that this is the exact ratio. Let's say there is even a detail that up to the lower line it is 30 and the target below is 37 milliliters. And if it is with congestion 39. In any case it is about 40 so these are the ratios that we say are permissible to take in a drink when it is permissible to take ratios as will become clear later who is permitted a yes so we always say that the preparer should have such tools ready such tools already from before Yom Kippur if one did not prepare then also on Yom Kippur it is permissible to measure when they did not prepare before then of course it is possible also on Yom Kippur itself but of course it is best to prepare in front of them yes and make which line the man or woman knows exactly how much is the ratio so that when it is possible to consume then it will be ready now we said not to take just water take a sweet drink in the food that everyone says 100% natural snort orange juice or chocolate soup these things the truth is the Rabbi and the straw rules according to what is famous in the name of Rabbi Ozner Anything that is liquid, oh, then it is considered a drink, anything that I don't need to turn it around in our tongues, let's say maybe the tongue in the halachs, to eat, a sign of kanah, then I say altera, with a sign of kanah, which section is this, a section of halach says altera, oh, where is it considered food, once it was a little bit of a drink, there is no way for the Beni Odomites to sip, to sip and swallow in a basah without turning in the tongue, which is a way that will be a little bit of a drink in the tongue, that is, if you need to sip in the tongue some food, but if you don't need to turn in the tongue, we chew it without turning in our tongues, it is considered a drink, yes, this is what is written that the rabbi is relative to the hands, so the rabbi says the same thing for the halachs on Yom Kippur, and that's how we rule, and according to this, then it is also a, anything that we say for a long time talks about the heart of yogurt, which before it was divorced, it was food, but when you mix it with a spoon, you can drink it, sip it without turning it around, at night, which is also now a drink, and according to this, maybe in our time, smoothies are common So also things that were food and I put them in a blender with all these tools until it actually became a liquid drink, not that if sometimes it's thick then it's like something else, but if it's really liquid and you don't have to confuse your tongue and drink it like you Rabbi and call it a drink, then we have a lot of things that are not just liquids, they are also nutritious, they have all the good things, the sugar in the body drops a lot, it's also sugar, also calories, glucose, all the things that the doctors specify, so of course it's better than just water, and therefore not to take all kinds of charity organizations that hand out igloos of lessons, it's a great shame to hand out water or raspberries, so there are such patients, you know, kidney patients, people who need a lot of fluids, no, no, and they don't need these things, but a normal person, age or woman who allowed lessons, not to take the igloos that are just raspberries and water, to take things that are nutritious, which is healthy for the body, and that's even if they might be able to drink less, then of course there's an interest in that, so that's what you need to take, and when lessons are allowed, now we said how many This is the amount of time to wait between drinks. So the truth is that regarding eating, it is written that between eating and eating, you have to wait until Achilles Peres. There is an opinion that it is three eggs, four eggs. When we talk about food now, they say about drinking. So this is an opinion. There is an opinion that it is like food. Achilles Peres. But there is another opinion that between drinking and drinking, it is enough to wait for a while. Zervis, every time you drink less than a full logo, like we call it, like we say, Loch Lemis, 40 milliliters, so every time between 40 and 40, wait until you drink. On Rabbi Rabbi Schnorr, in their relationship, Kiefer brings both opinions and is good. Rash Biz brings in the section of the first opinion that it is enough to drink Zervis. After that, he says, and some say that he is not a drinker. A. Achilles Peres. Yes, you need to eat. Hiles Peres. He finishes me. God has a hard start and a last stop. So as Shabz says, it is a hard start. Yes, a brother. From the beginning to wait for the big break, but if it is that you cannot believe this from the beginning, then it is enough for you to wait for the big break, which is a much shorter time, even in Tob Rashi, he says that what he says in another language, in fact it is like in the author of A, he says at the beginning to wait for the drink so that it may disperse and so that it may not disperse, he is lying so that you may wait for the drink and the korah when you study here, then something from Alterbo, Michael, who only studies the relations of Yom Kippur, so you will see in Michael that because it is only the materials of the Mishna Berura, he is tightening the Mishna Berura when he brings the two opinions that whether it is for you to wait for the big break or for Achilles, then he brings it in the Tiber in section 11, which is full, in Mishna Berura, as we said that it is enough for a drink, but the conversions are as if it were a sub-division to the second, so as if he came to tighten according to the conversions that we do have to wait for the drink in order to eat the sprest, and so on, do not multiply. We say that it only permits only materials if it is possible to wait, but it is easy like this. In the shoch but the truth is that okay Brixnani that this is the section in total loot see this wrote later Seder in the Xenanim see writing in the chapter Has not Heber and there is today that the lesson of combining Ashtiz Raviz Zaki Achilles Pers like combining Akhila and that Niker then what does it mean that Bhai Niker is okay he is aggravated that also in drinking you have to wait to contain the spars. If that way drinking will not be easier than eating. And by the way yes not regarding relationships Kfar on Tarbi because that means what what what is it is reverse Makhlaks Tarbi what does it mean because even in drinking it is like eating and Bhai Niker according to strength one should bless Bochach Honen on a line and hot a because it is that you will be blessed a little bit if between drinking and eating did not pass a chair do in a known month forever it seems to me that it is famous that according to on you will see in blessings in Nafoshas on hot coffee and hot tea even if I did not drink Raviz at once usually to bless Baruch Aharonu you have to drink Raviz in one go or in eating you have to take a chair at once Nadkhilspras here even more broken From the age of Achilles, then yes, to bless on the day of the Passover, and because I forgot that drinking is like eating, then for the Korah, even Yom Kippur should be made more severe if it is made more severe in the order, but there is the one who left the feast, the brother of Alter, who testifies that Alter, everything that Alter made more severe in the order, is only true and only true. Regarding the filters, and not regarding Yom Kippur, perhaps we should read his language. Yes, everyone brings it up. Rabbi Chaim does not bring it up. This is brought up in the Gegots here below. Rav Levin, who said, Yes, it is true that he says, Let's read the language for a moment. Even there, Rono stops our Rabbi in the order, so that He will give us all the benefits regarding the Yom Kippur. There is an easy way, as the Rambam says, in order to make the lesson of Rebbe, yes, and he concludes it. Yes, Gabi Havilah is provided for, and of course, dish for Havuk. So the Maril, the brother of Alter, testifies. In the name of Alter, yes, this is in the name of Maaltar, who said, he heard from Achaiv that regarding Yom Kippur, he does believe that Alter, just as the easier way in the Shulchan Aruch is in the Kippurs, which is sufficient, mainly, for the law. In drinking, a break, a drink, a Zarbis, and no need for the long wait now, how long is it for Achilles Perez and how long is it for Tiz Rabis? So, for Achilles Perez, there are many lessons in this. In the book of the infants, it is also given how much of a large part of the opinions. In any case, what is known to the world is the Hasan book, which gave the greatest lesson, nine minutes between eating and eating. There is a story in Golos Elios that it is eight. Yes, it is accurate. Not accurate. In Tzemach Tzedek, then there is Rav Sahull Noach, his son, who writes that until Tzedek writes in one place six. Six minutes later, I went to him. He writes Krisi at Doniby's. Yes, I was at the father's and he told me that the wait between eating and eating is seven minutes later. So, as we said, there is another scar for the meal, which says six minutes. And there is the darut of five. There is the darut of four. Four minutes. That's how our Rabbi ruled. Time in You is always four. And the Rabbis ruled. And there is no ruling on food either. Yes, only four. And the book says that if it is impossible to wait for the great lessons, then up to two minutes, less than two minutes. This is already this is already this is already joining this is no longer considered there is no longer such an opinion a this is all about eating about the sh about drinking if we say that the rate of breaks is to drink to rabbis to two rabbis how many rabbits there is a quarter of a minute to be stricter 10 seconds is also enough but 10 seconds is already a lot let's say it is to horah yes tiz rabbis yes so ah then I can't eat mesa since this is about isser toira yes if one did eat in a row then there is a Torah prohibition here and there is a Kors prohibition here so to begin with when possible we wait for the big lesson then there are two rabbis who rule on the nine like Ahsan Sabar as the Mishnah says to begin with ah we have from the very beginning the seven six so ah the instruction is generally a let's say if one only eats it is eating almost not mitzvah as we would say but let's say a bar six a in drinking again if it is possible to wait then why don't you see b says to begin with when drinking can wait wait for the lesson that in order Hillspers that is the big lesson but if it is impossible to wait as we will say soon the examples hope that we can estimate after a passerby who now feels that it is necessary to back black in the eyes went fainting waited a long time we did nothing so of course there we will go on the small lessons and we usually rule on drinking four minutes between drinks and even as I said before that eating seven or six if there is someone who is allowed to both eat and drink then we say eight minutes for food and four minutes for drinking why do we go up to eight just so that he has a seder then the halacha is maybe I didn't really say the halacha is that eating and drinking do not join yes, it is two accounts. Between eating and eating you have to wait in order to contain the spers, between drinking and drinking you have to wait. But it is permissible to eat less than a lesson and immediately drink less than a lesson and after that take a break and again eat and drink together. So because we say that eating is to contain the pers and we say so that someone who is allowed to both eat and drink does not get drunk they tell him to eat every eight minutes and then also Drink and wait four minutes to drink. It takes another four minutes to eat and drink and then it takes four minutes just to drink. Yes, once, once, only drinking. Once, eating and drinking. Between drinking and drinking, it takes four minutes. Between eating and eating, it takes eight minutes. In order to keep your head, it's easier to say that, in principle, even seven is enough. Yes, as it says, one place is enough. Only for the sake of the Sida. We say that. So, we explained that according to Alter, apparently, it's enough to get rid of the virus. Therefore, we go even to the opinion of four minutes. If it's very much. If it's not. If it's not a problem. If you don't need to drink a lot and there's no problem, then we go for the big lesson when there's no problem. But if we need to drink a lot or there's a reason, we go for her lessons. Four minutes. And if there's a duty, then even go for less, up to 10 seconds. Even so, there are those who come and say, " I have such and such a condition, a transitory state in a certain state, from patients in a certain state, and the doctor told me to eat and drink normally." So it's true that we trust the doctor from the principle of the law, from the mouth of the simpleton, but why was he discharged from his usual duty because he doesn't know what lessons are when you drink a sweet drink? And all the examples we said in 40 minutes we drink a trap every four minutes in 40 minutes we already drink 400 words about half a liter an hour You can drink such quantities that a person is not able to drink on a normal day There is the well- known opening that he came to the rabbi during a break and says The rabbi allowed me classes but I can no longer do that I can't take that much anymore He asked me to stop He thought that we must drink all day Of course you don't need to Yes even from those who allow them classes So you don't just take it So we said earlier There is an argument between doctors Without a liter and a half Two how much is the fluid that a person lacks during fasting But of course eating and drinking How much should you drink And to start with Ask the doctor how much do I need The doctor says I am not allowed to fast and I should drink How much do you need A liter and a half Two liters How much do you need They have diseases that require a lot As I said a night can be bad But if you don't need to drink quantities But usually you need to know how much more than that you don't drink. So just why only I just emphasize that in fact by drinking during classes you can reach enormous quantities Even In food, which is also larger bowls, you can also eat a lot if one is persistent, every seven minutes or every eight minutes, and can also reach quantities that one does not eat in a normal day. So usually in most places, classes are enough. Now, a. So we said, we said the types of drinks and we said the breaks between drinks. Now, in eating, how much is the class of ah? In eating, fuchs as a class, I said, in most cases, drinking is enough. But those who are allowed to eat, how much is eating? A. Well, again, I don't know how to explain how much is less than a kvass. The glutton for mass. The glutton for mass. We rule that until it is related to volume, of course, it is not related to weight, up to a volume of 30 smacks. So apparently there is an example. There is a simple option, as we said in drinking, which is 40. So in food, it is 30. Check how much is 30. Make a line from those who see you eating. They will put it on the food once up to this height. But why is it not recommended in the first place? Because a drink is something that runs down. So at this moment it will always be at a height in a straight line. And if it is allowed up to the 40 line, it will not pass. But eating is. Food is pounded on top, it will have a size on it and it will no longer be 30 cmeks, it will already be able to reach 50 cmeks, so that's why you need something that is on all sides so that you know the exact amount. Once upon a time, the rabbis of the previous generation would say that what goes into a matchbox is 30 cmeks. Today, that's not true because I don't know how much to say 10 years, 15 years, 20 years, in recent years, the matchbox has become smaller, so it's less than 30 cmeks, so again, basically I said you can take a glass and check 30 and that's how to know how much is 30 cmeks, which is what I have, there are many rabbis who receive such boxes, it's a bit like a box of pizza sauce, there are many sizes, so don't just take it, maybe there are smaller boxes, a 30 cmek box, I put in as much as I can and close the lid. Then I know that I haven't exceeded the 30 cmeks amount. Yes, that's in food. Now in food, we say that it has to do with volume and not weight. Yes? So that's why it's not worth taking a loaf of bread that is Inflated and in something small it already has a name for a cake that is a torte that is inflated. It is better to take things that are compressed. Chocolate cubes, crackers in a scab with petiole, beagle shares, all these things that are compressed so there is something in three smacks already that is really possible that a little how do you say a little sage that c we illuminate lessons for him because lessons are needed so don't take things that don't do not coat almost the body take something that is 30 smacks one tevbo that is tevbo squeezed and not something that is inflated a in the name of shlezmnoh they say that it is permissible to take bread and squeeze it into a small box and then I will have or cake squeeze it how k they say to wash it to make it small squeeze it and then I will also have 30 smacks this is a big innovation peshtas it is forbidden to do this many poskim did not understand the of this this embarrassing because in general belater batuf fibo wikspesach is quite explicit that they go by volume and not by and you can't also spaces the spaces join and all kinds of things look like it is now how can you squeeze it anyway Of course we are not starting with the end of the pocket of the Torah, so that is why we say to take things that are in their pockets. The truth is that there are those that are published every year. This is the author, Sifar Meads, and the Torah lessons that all the posaks bring. He made a table and every year it is updated. There are rabbis who can get it. You can get it from me. Whoever wants it. Every year, he changes the weights because the companies change the weights, but the sizes. Every year, there is a detailed table that I have here for six years. But yes, it separates how many biscuits, how many in this company are in a biscuit and a half, and in this company, two biscuits. Chocolate cubes. So eight cubes of this type in the Ilit Pera company are 5 and a half cubes. How many bigla are 15 units? In any case, he has a breakdown of all the things for leaven and all these things. How much is 30 smek and volume? So whoever needs it should get this thing that is much easier in the crust to push a box in a box. Know how many bigla shares you have, how many crackers, how many loaves, how many chocolates, etc. But again, I want to go back to why We said okay, I detailed all the times when food is allowed and how long they wait. Initially, they wait seven or eight minutes, and if necessary, they go down to four, and if necessary, they go down to two. Yes, but again, I want to emphasize that in most cases, a sweet and nutritious drink is enough and you don't have to eat. For example, I heard from Professor Tsengal, who is suffering from diabetes, who has type 2 diabetes, who is more likely to give it to adults, and that someone who has a drastic decrease in sukkah, if we only give him drinks during classes, then it will only help for the time being. It won't help him for a long time. So, yes, take food that is solid, which keeps the body in time. There are examples. Yes, you need to eat, of course, but usually in most cases, a sweet and nutritious drink is enough for classes, and then you are not allowed to eat, so I mean drinking. So, now, really, which village are we talking about? We already said the number of classes, how long to wait, what kind, what kind of drink, what kind of food, but who is allowed to have classes? So, secondly, start with what is written in the Shulchan Aruch. In the Shulchan Aruch, there is the The examples of who was allowed to eat a meal yes, I mean a meal that is in a skunk so then a meal that was allowed to him then a if the doctor says he needs to be fed by mouth and even though the doctor doesn't say that if he doesn't eat he will risk only that he may be given a sickle, he will be given a sickle yes in any way that is in a skunk we don't need a moment we said earlier we started the lesson that it will be a meal so if like that a moment if he can't he will die or he won't die not a definition it won't die or he won't die a meal that the doctor says that he can have a conversation in his hand his sickle if zaki that is in a skunk heart if he doesn't eat it is already enough that he is allowed to eat eat in lessons yes a I also have even if the doctor says he doesn't need if such a meal says he needs or if the screaming is also a definition that is something interesting even today according to medical science that we will know that there is no such thing as the doctors claim that he does n't need if the doctor says if the patient himself says he needs me and he knows that with villages then it is also allowed why a tool knows morsnefsh but such There is a rule, there is a rule that requires me to eat. Oh, it is written that there are two doctors, even some who say that one should eat, and 100 say that one should not, and even a patient says If you don't need to, then yes, we feed you. Yes, the end of the life of a person. So of course, we always go to every possible place to ease you. Yes, we eat the lessons regarding a woman giving birth. It is also written that a woman giving birth is a blessing. Even in March, you need to be careful of your husband. Yes, you need to emphasize that your husband is not allowed to eat in the lessons. I don't feel like it. I eat in me. I do n't feel like it. I don't drink. If it is forbidden, then I don't help my husband. Of course, if he forbids, then it is forbidden. And if it is allowed, then we are allowed to unite. He is not allowed to be harsh on himself. It is written in the Fusug and the Bloody Prayers that one of the priests concluded that according to medicine, he should eat. So he should eat. And this is their mitzvah. It is the mitzvah of the woman's husband who is told to eat. He needs it. It is a mitzvah. The mitzvah of eating. And if someone, when he is allowed to eat, goes and fasts. Then this was also the chaz of a Seychhad. He is breaking his own fast. Besides, it is not as I saw all the Fusiskim say. It is not considered a mitzvah in the atmosphere. It is an offense, as the Fustuvira explained. It does not indicate any connection to the mitzvah. Therefore, again, as I say. The language that the Rabbi says in the happy mother-in-law of Korach A and the section section you are in the bizmot chas everywhere it is permissible to eat and Winnie Rotzel eat from a uniform some Korach A special section yes if you have to eat then you have to it is forbidden to be strict about this the Gemara I just started the first thing with all the examples that are written in the halacha that says eat and drink in classes A now what when we get to the pregnant most of the questions I think I don't know the big part of the obvious questions is about the overs from the overs whether she should fast or not so something that you start in the Shulchan Aruch Shulchan Aruch writes the beginning of Raz also the Rabbi and Borisomanikos of Mesno and Mashelos Yom Kippur they have to fast the entire fast on Yom Kippur that means also at the beginning of the pregnancy also at the end of the first month month of the tenth there is no difference in principle all the overs that are problems as we will soon expand overs just everything as usual she must joke now it is forbidden to be a rabbi Pock always emphasizes and all the rabbis who have a lot of experience say to tell the rabbi a woman calls and I say I am pregnant says you must fast and that's it and hang up the phone so it could be that Brings an obstacle. It is necessary to emphasize the commandments on Yom Kippur. It is a mitzvah from the Torah, as they say. There is a rabbi and a kurs. Yes, it is a dirassa. Walking to the synagogue. It is true that this is the holy day of the year. Walking to the synagogue, perhaps from the side of the Rabbis for women, perhaps also a custom, but in any case, but it does not reach the dirassa of the fast. So anyway, if a woman, let's say she wants to go to the synagogue now and with Kipfer Kolnidri, the pocket, yes, and then walking to the synagogue is a waste of energy, yes, especially when it is hot, even when it is not hot. Walking up and down stairs, sitting, all these things. Praying, standing, and being treated. All these things are a tremendous waste of energy, and this causes many, many cases that later you have a sore throat. Then, as we will expand on shortly, then you are allowed to have lessons. But who caused this thing that she needs lessons? That she went to the synagogue. So anyway, it is written in the Sofer's Hasem and all the poskim copy that Morbarez is normal, right? She needs it for ourselves, as it is written in the editor's table. When she has no problems, but it is forbidden, not that it is good, it is forbidden to go to the synagogue, just being at home. And pray, of course, she has the commandment of confession and repentance, etc. But going to the synagogue because of this will cause her to break the fast is not right. You have to stay home and rest and then she can fast easily. Yes, we are the people of God. We do not choose according to the feeling. With a village, it is true. It is true. Because it is with a village, then you stay at home. The feeling says all kinds of things. Father, there is the Torah that says otherwise. Yes, and Rabbi Pukesh adds, not only that, if there are children at home and you need to help, then also that the husband help him to fast. Oh, if the husband helps with the children, then the wife, then the husband. When you are stronger than the husband, you will miss part of the prayer in the synagogue. That's why it doesn't matter. You need to help her because you always need to help every village that is in the sekuna. We need to desecrate Shabbat for him. The same thing. We need to help this woman to fast. And if that's what will help, there will be less in the synagogue, there will be more at home. Pray at home. I don't know at the end of the day, then this precious time will be locked down. If because he won't be there, then he will have to break the fast, then no, he will be at home and not in the synagogue because her fast, her Hadassah, is increasing. Now I want to emphasize something else. Rabbis say it is important to emphasize that two of these from the south and evening with Kifer I don't know anymore. There are some who practice going to the mikveh and Kevfors in Shemsiker and going to Kevfors in Shemser and going to be blessed by all the grandmothers and all the rabbis. They cover the end of the month and block the Shet Hesuko and after all the energy waste of the whole evening fasting, washing, washing, and walking, and all the shopping and all that. And then Yom Kippur comes. Oh, I'm going to faint. I need lessons already before Yom Kippur. She does n't go to all these things. The Kevfors is not necessarily in Shemser. This morning, she encountered something like this according to the warrior from the judgment, which was also two days before, and Kevfors, and also according to days, and Kevfors, and all these things. It does not override the fast. The Doris fast is above all, and therefore not on the eve of the fast. Eat and drink well. Of course, it is a must to eat and drink. To be happy in this mitzvah and not to waste energy. And all Yom Kippur is at home in a shady, cool, and pleasant place. Then you can eat. Hold this long table of the Passover that she needs to close all of them. The fast goes through it easily and there is no danger to them and the fetus. In addition, after everything we said, she will prepare herself a vessel of lessons and a sweet and nutritious drink. As a vessel of lessons, we said that she is drinking a 40-milliliter glass. Take a baby bottle or syringe. Pour into a tube. She knows exactly how much 40 is. She has a 40-milliliter glass and has it ready by the bed. Sweet and nutritious drinks like grape juice, natural Tirosh, natural orange juice, all the drinks that we have already listed earlier. And it is found in her womb. If a situation comes, we are talking about a normal pregnancy. If suddenly a situation comes, she feels a black shard in her eyes. No, she is going to read things like that. More examples that I will tell you later. So she takes the lessons. Takes 40s. 40 milliliters. Waits four minutes. Another 40. 4 minutes. 40. 4 minutes. 40. Feels like she has regained herself. Stops with this and continues to fast. But again, it's just being, of course, it's psychological, how prepared one is, and this is if that's the case, and this is what needs to be done, but I emphasize again that all the rabbis who have been ruling in the field for decades say that any woman who obeyed what the Torah says, what the rabbis say not to waste energy, and before Yom Kippur and throughout Yom Kippur to rest, generally doesn't need to get to that point at all, and she goes through the fast with ease, and everyone goes through the matter peacefully, well, well, that's all we said in a regular interview, when a woman passes, everything is fine. Now then we said if a situation suddenly comes that everything is not right then it needs we said 40 minutes 40 sis four minutes when it is as a commodity I can say to now I need to stop it if there are big breaks then it will not help so that is why I say that four minutes is enough in these situations so as we said black in the matter of going to faint there are some who because of fasting or in the kiss have dizziness the men's dizziness Ruth doctors say and this is the halacha that first try to rest of course who to advise you to rest rest in bed and try does the dizziness pass if these strong dizziness do not pass then even if so as we said in black in the eyes go faint the same thing in this of course also Basha who fainted not only that you are going to faint one has already fainted really of course also drink lessons as we said or let's say briefly more examples oh oh if there is fluid processing by heka of course she has had a serious cold and there is fluid processing there is ablution then also lessons if there is nausea that heralds heka there is just nausea It's not that it's not pleasant, but it's not. But if she has nausea that she knows herself to be nausea that signals labor, then she should also drink 40 cis 40 every four minutes until it stops or there is a lack of movements or there is bleeding or there are regular contractions, all these things. So we said that everything was fine from the beginning until now, but if there are these things, she needs to drink until the situation settles down in the ninth month and there is a contraction every seven minutes, then of course she is already certain that she is already going to give birth today. She may have to travel on Yom Kippur and is going to give birth today. So of course she needs to drink, and in a turtle, she won't even drink for four minutes. She needs big drinks. And if she is weak sometimes, it can reach a point where she needs surgery. She will drink continuously. She will wait 10 seconds between drinks and drink a lot so that she has the strength she needs now. Again, in these situations that we said, it is forbidden to get worse. Yes, someone who gets worse. So we said, after a zem that is required, yes, this is this, no, this is not a mitzvah in which the atmosphere is this atmosphere. Of course, she is putting herself at risk. The fetus is forbidden. I want to emphasize again that they should fast. They are not allowed to make it worse. So then I read that Raselzman Arbach was an elderly sick Jew who needed lessons and he didn't want to fast. Once this year, all these years, I fasted. Chabeis didn't want to. The one who said to him, let's exchange it. I can. I'm great. And you get my reward for the Yom Kippur fast. I'm giving it to you as a gift. You give me the reward for the mitzvah of what you ate on Yom Kippur. It has already arrived. Of course, that Jew who needs to exchange the reward. And yes, he understood the situation. It's the same mitzvah. Therefore, one who needs, as Altreb says, is enough to drink. So even if we include it in the Korah, yes, and again, we emphasize that it's usually enough to drink and according to the majority, you don't need to eat. Well, now that's all. We said that one who goes through that everything is fine and suddenly it happened. Oh, as we said, we said that in our eyes, we said that all the things we listed now are situations where it doesn't start. It's true that it's written in black that she needs to fast. But there are cases where she doesn't start. And from the beginning, they need to drink lessons or even maybe eat and drink as usual. There are all kinds of situations. And of course, it needs After asking the doctor, you go to the rabbi. Why do you have to go to the rabbi? There is a rabbi in the Shulchan Aruch who is an editor and says it is not written in the Torah that you should ask the rabbi. You should ask the doctor. So the answer is that we are. I am still relatively young, but rabbis who have been in the field for decades, all testify here how they come to them. Dozens of hundreds, I do n't know, maybe thousands of cases of women who are sick. I was at the doctor's. The doctor said, "I need to get sick and drink normally. What are these things that have no reason for this?" Let's say, for example, it is written in the Shulchan Aruch that she needs to fast. She gives birth. It is written in the Shulchan Aruch that there is a woman who gives birth. There are three levels. There is a woman who gives birth within three days. She gives birth after between three and seven days. And he has the one after seven days. The doctor comes and says, " She needs to go to the hospital as usual." All kinds of things like that are in places where we know that the Shulchan Aruch did not refer to the doctor. So anyway, even these places where we know the situation, so don't always take the doctor with your eyes closed. By the way, I saw that there were some who said that there was a man who was getting worse and for me, and don't look who it was easier at the beginning of the rabbis. Today, I finished. He cites several rulings that it is impossible to go to a gentile doctor, one must go to a Yerlochi doctor, who will say that we see in reality that the convenient doctors are just that, they are easy, even the ones who are Jews, but they are illiterate, as they say, and unfortunately, they also have no value for fasting, and therefore one needs a Yerlochi doctor, and El Terbi disagrees with this. Alter Terbi says that a current doctor, who is also a faithful Nochi doctor, also a debtor, says that a Nochi doctor, sat down, I do not want to argue much and do not talk much, let's move on to practice. From the beginning, do not go to a gentile doctor, not in our house, not to his doctor, unfortunately, he does not observe the Torah and the mitzvot, only to go to a doctor who fears God. This is about the beginning, a practical mitzvah, because we know that other doctors do not have the value for our mitzvah, or maybe sometimes the other way around. They think that one should also die for it. Both sides can be, but a doctor who fears God knows the situation. Rabbi Yarloch spoke about the beginning, and he also believes as all the poskim said, if I already asked, I asked a doctor who is not that he does not fear God, and he said Horfa said that one should eat a lesson, the nurses should do it as usual, so that's already been provided, provided, provided, no doubt, no one disagrees that it was provided, provided, provided, to the Oka after there is a medical emergency, so then that's something else to begin with, ask a doctor who fears heaven. Now we say that there are examples that even after asking the doctor, so we know that it's not true, and therefore always, usually, the rabbis here talk like this, we have a doctor's accompaniment, experts in the fields that we rule on, and therefore always first, before calling the rabbi, first, we make a run for it to the doctor, and then we come to the rabbi, then again, I'll just say, in my head, I'm confused, in examples that are lightened, not only that there is a black eye, only to begin with, there is a state of preservation, there is a state of shortening, people understand everything I'm saying, there is a fetus at risk after treatments, and this is stable, if there was bleeding at a later stage, if there is fever, there is inflammation, there is dehydration after vomiting and diarrhea, there are cases of anemia where hemoglobin is low. There is if it is healthy, if it is a mother suffering from preterm labor, if there is blood pressure in certain situations, a gestational diabetes, or if it is pregnant after emergency abortions or there is a history of preterm labor. In any case, there are many more examples, I just threw in the examples that people knew. There are situations where asking the doctor really is asking the rabbi. And then there are situations where initially this fetus is not fasting. As we usually say, in 99%, just drinking shiurim is enough and the situation balances out. There are situations where it gets complicated and you have to immediately go to the hospital on Yom Kippur with a good doctor. I won't go into detail. There are examples where you have to go to the hospital immediately. You have to go to the hospital with a good doctor. That's all we talked about. When it comes to a fetus, I will give birth to a child. As we said in the Shulchan Aruch, there are three degrees. You give birth within three days of giving birth. And a kippah is within three days. There is a situation between a giumi and a giumi. There is a situation after seven days regarding your turn. There is a debate here between the Altereb and the Mishnah. The Altereb says, "I will read his language and I would not put it on me at all. I don't even say I need to feed a moso with a kiurim and how much, in any case, should it be contained in a flat shiurim like a shezber?" At the end of the Bershiyot Chas, it means that she gave birth in Chas Tishrei or Bets Tishrei, yes, so even if we say that these are Tishles, even if she says that I don't need a husband, a Korcho, they feed him, a notice, how much is the device, like this, the Gemara writes, like this, you will see that the Mishnabo judge allows her to eat and drink normally. Age, they are usually still in the hospital on these days that give birth, a man gives birth in Chas Tishrei, so you can see other Shulats, it can be possible to drink normally, but if you go by Alter, then here is a Chos, here is a Chos, as a shiur, yes, this is a Gamlyomite order, by the way, on this subject, I saw in the name of Rabbi Ashkenazi something interesting that he wanted to say that a husband, who is precise here, within days, let's generally, now there is a dot here, admitting now something new, even saying that I don't need her, she says that she doesn't need it, so they include it in Chas Tishrei and Pes Pochas, it is a device. I don't know if he said that because it doesn't work out. Yes, it is immediately later, don't be a good one. Rashi 18, paragraph 13, continues explicitly, and so on, when the woman giving birth who doesn't say a conversation, I then decide to eat less, less than a shiur, and also the Mishtaburi. When he brings this opinion, as we said, he is as easy as the pain and more of everything as usual, he brought it to you, look and he says that it is in the gate of Zion, oh, a cut in the cross, yes, because in my turn, it is explicit, as we say that always within 3 days it is only a piece of bread, a piece of bread as a lesson, and therefore this precision in my turn, which is 7, is a beautiful precision, but it is explicit that every woman who gives birth eats only pochos pochos as a lesson, yes, it is an exercise for days, even if she says that she does not need anything, what is fasting between three days and three days, then if she says I do not need, then she is not fasting completely and does not eat at all, but if she does not say I do not need, only or she says I need or does not say anything, or she says that she does not know, all these examples, then according to the doctors, every dressing and all these places, then she does eat pochos as a lesson, only if she says I do not need, then we reach 3. She fasted more than a daily amount from birth, she is already like any woman from the principle of the law, of course, I am talking about a normal woman, if she were to give birth by surgery, surgery would require the appointment of a rabbi, because There is a naked operation, a planned operation, so oh, this is at the level of the principle, now how much is it, how do I count the giyams? A woman who gave birth on the 1st of Tishrei at 1 pm, when does the three days end? So there are also two opinions here, and this is not to be seen in the Mechamim in the Shulchan Aruch, which has an opinion that says that the 7th of Tishrei is on the 1st of Tishrei at 1 pm, when does the three days end on the Day of Kippur at 1 pm, but there is another opinion that according to the 7th of Tishrei sunset before the 1st of Tishrei sunset is already a day, and therefore only when you give birth after sunset, you only have to fast on the 1st of Tishrei, only then for three days. So Rabbi is stricter like this, but the Tzemach is right. Yes, it has some combinations to make it easier. He builds on some combinations, and the man was killed and anon. In any case, a woman who gave birth during these times should ask Rabbi. Maybe sometimes they do make it easier at the time you need it, according to the Tzemach is right. So we said that it is a normal birth and a birth by surgery. Of course, she should ask, it depends on what kind of surgery, etc. Now, even a woman who unfortunately underwent a miscarriage also has a law, like next to it, a miscarriage after a miscarriage, so also like Giving birth to a third into a seventh and so on. Now in the level, sometimes it's even easier, according to medicine, sometimes when a woman has a planned birth, she implants a certain amount of it, but in the level, sometimes it's much more in quantity and length of time until it comes out, so sometimes they allow much more than a baby. And again, I want to emphasize that all those who need to eat and drink fulfill a mitzvah, just as they eat and drink, and not to be strict about it. Now, regarding a breastfeeding man, he basically said, "We started with what is written in the Shulchan Aruch and Borisominikus, and we are told to fast the entire Yom Kippur, as we said to the women, not to go to synagogue, not to waste energy in the evening with a villager, and to rest and fast." Now, what will she do about the donation? To begin with, one who is not mentioned in many places, it is good to ask the rabbi, just ask early, and then the instruction is to try to combine milk substitutes, if it is not premature, if it is not something specific, yes, when everything is standard, then try to combine milk substitutes, many good milk substitutes, and see if the baby can manage with milk substitutes, and then the Kippurs come, they reduce the milk supply and they can fast easily, and yes, it is all as usual. I say 90%, this is according to what is said today, 90% arrange milk substitutes and the increase is the same. So it is true that in the Aritva, it is easy, but we will explain soon. The Birtav says that the Pirlochi copies this from a man who has a child who is in danger and does not have a bowel movement, and if he is in pain, he does not have a bowel movement even on Yom Kippur. Answer: So the word of Shmuel is the beer, the Lohamathik, the Chaznish, and other rulings went that the milk supply is the best thing, and therefore if the increase has slowed down, the milk supply and the fetus has been in danger, then She is allowed not to fast as usual. Basically, she has passed the seven-day fast before giving birth. She has to fast, but she eats to save the fetus. Yes, we do too. Every Jew has a mitzvah to fast for an hour in the Sabbath. A Jew who needs to save someone who is in danger of being sick needs to fast for him. The same thing, this woman needs to eat and drink in moderation to save the baby. It is true that when this is the case, we will say that the fetus was at risk, as we say, premature or not growing, one that has a problem, one that a woman tried with all her might to introduce milk substitutes and failed and only owes the grant, so there are situations in which of course she could start to start huge, if a situation arises again, I say only in a growing way, you need to ask a rabbi in each case on its own merits if it is such a premature or something that there are no milk substitutes and that is not good, yes from Nika and a situation arises that the milk decreases, then it is permissible to drink a class with 40 cis every four minutes as needed, yes, this is true in certain situations, but generally I say combine milk substitutes and in the smallest possible amount, and as many bottles as possible, and everything is in peace. There is such a fear, fear, yes, this is something wrong with women, if not, if she does not breastfeed for one day, she will lose the milk, this is not true according to science, according to medicine, on Yom Kippur, even if she does not breastfeed at all, kefir juice, drink a few glasses of good juice that will be sweet and nutritious and give it to the baby on Yom Kippur at night, kefir juice They give more urgently yes even though it would normally be three hours to give more huge more urgent longer in a few hours it will come back it won't come back all at once but if they give breastfeeding more urgently and for a longer period of time it will come back if God forbid the situation happens that the baby the baby threw up no longer wants the mother's decision because she got used to the bottle it doesn't matter it doesn't allow us to break the fast because I'm afraid that Chaim Kfar the baby will want to come back to me there is no such yes it is a torii principle as we said when it is forbidden it is forbidden so again as we emphasize that usually it is possible to combine milk substitutes and you have to try it from before with kefir it is not possible on eve kefir other it is not right yes and dib b I don't know how to say examples it is a governor of their place but a Jew will be on the 13th oh I don't have tefillin I just went to order a farsh from the sophist sir you know you are going to have a bar mitzvah take care of tefillin before you know you have you have a baby a baby who is breastfeeding already trying from a rishshon I do n't know long before try to combine and combine milk substitutes and then she will be able Fast and you won't have to worry at all or as little breastfeeding as possible and as much bottle as possible and then fast with the help of God easily yes good yes it always happens in the end that we have to cut short things that we haven't reached the usual patients for all the sick come on let's talk sick who are in a coma yes we said who is allowed who is allowed lessons lire all kinds of dogmas that are from a coma basically it bites and yes the Shulchan Aruch talks about a patient who is in danger a patient who is in a coma basically should fast even a patient who is in danger of a limb it also says in the head table should fast only what usually today it is not relevant because if there is a limb danger then usually it is a coma in the whole body it is already a coma on the whole body the rented coupons Hamdi can eat in a coma what is it who can eat in a coma basically need for the need but if it is a havilah who is now in a coma but will come because of the fast eat in a coma also because he is allowed to eat in six lessons but what will be those that he will not say to the doctor he is sick there in a coma there are definitions of a guest table in a cup of wine or all kinds of medical conditions how can he basically eat Need a fast but don't need to take pills. There are all kinds of people who have heart disease, high blood pressure, diabetes, all kinds of examples of people who, in principle, can fast but need to take medication. So what's wrong with her? So I'll be brief. Basically, we started at the beginning of the lesson by saying that eating things that don't taste good is just a way to encourage it. yes? They eat food that is not good, they drink food that is not good. There are examples in Halacha that it is forbidden to encourage it here, but it is not forbidden. What would happen if it were less than half of the farms that are not eligible? This is also what we encouraged. There is another encouraged here that it is half a shiur but it is still alive encouraged. Yes, here, there is a rabbi's opinion that he generally believed that it was permissible to begin with. We do not rule on it. But if it is less than a shiur, then there is a let's say about a terab and we do not enter into this. The language in the clear mishnah is, oh, we will read his language in Sabbakot, even in half a shiur. Also, yes, I have a glow from the beginning. Yes, and drinks that we would have deserved half a shiur from. I have a glow from the beginning. Yes, this is Ido that initially there is such a move. I do not have time to evaluate. Hebs Yosef has several moves. According to one of the moves, Bass Yosef is quite explicit that in things that are not worthy of drinking, it is less than a shiur. So we can ease up. Not only is this exempted, but Laos is exempted in a motor. Not that it is permissible to drink with it all the time. Yes, you have to rely on this move in Bass Yosef also in the 16th Torah, he also has such a move. And the devils who are greedy for money, Sofer A rules that these sick people in the car should fast. There is no buyer in this but he needs to swallow medicines he needs the drinks that are called to take it in half a shiur and it is permissible yes this is the basis of our encouragement all that is permissible is the basis of our encouragement that is how they rule so Hamat Kadrakoi wonderful length of time from drinking Apple's drinking no not all the names are familiar to us really Gashmak Merikh with all the methods and he is decisive like now he told like many rulers in our homes that they are allowed drinks that we were worthy here senses as a shiur this is all about sand and therefore the pills medicines can consume the pills and if they cannot swallow the pills just need something liquid so that it will consume them then they will drink with something not drinks of Rao with what is most practical barley in our homes take tea without sugar of course yes take just not a full cup with a little tea take half a cup of tea and two two with two a two extracts the two bags it becomes very bitter no need the truth is very bitter like Rabbi Shams chose need bitter that is not tasty it is already enough and drink from it here Chuz from a shiur swallowing the pill is okay It is finished for those who define all those who are in the right now that they are allowed according to all the rulings we said, this is going to be a mess now, but the truth is that many collectors, rulings, copyists, say that pills should be swallowed, the pills should be taken inside, and swallowed with a forest. It is written in his table in Yechezkifa, and it is written in the Korhu of the fiber. He talks about delicious things in any case. Why should we do this? It is true that it is for flying. He has an answer in the book that he is satisfied with. Is this medicine considered appropriate or inappropriate? He is satisfied with this in any case. If it is something that is not tasty, of course, you should not swallow it. If it is something that is not tasty or not tasty, then he is satisfied and he is satisfied. And whoever can swallow it with some paper that is a little hard and then he will swallow it. Whoever has difficulty cannot. Many rulings have permitted swallowing the large ones, which is considered like the drinks that we used to see. And as we said, if he does not get along, he must take it with some tea. So again, with many medicines, you can skip a day. There are many medicines. This person also takes it every day. Ask the doctor, of course. Take it in the evening with a kippah before the fast and then with kipper after the abdullah and everything is fine but if it needs to be taken then as we said it is allowed to be taken by all those who are in need all those who the doctor says what is needed take it even there can fast take the gelo you don't have to drink anything with it take something that doesn't taste good is out of the question and it's like they said I have a stranger to begin with but one that needs to be needed a yes now I want to emphasize that there are many who ask a it is written that I should take it only with food I am always told this only with food so they want it to be allowed for them to eat and drink shiurim because they have to take big doses every day and the big doses have to be taken with food this is a mistake why is it a mistake said I say says everything is according to medicine most don't know whether to say 99 or 95 or 90 most of the medicines can be taken without food what is with food if a person takes the medicine every day without food it is harmful to the stomach he will have unpleasant feelings but taking it once a year on the holy day on Yom Kippur once a year taking it without food will not harm anything there are certain things yes but I say that's why you need to ask Always ask a doctor, but in most cases of medication, you should always take it with food once a year. If you take it without food, it won't harm you. Yes, so I say it's allowed. They're allowed to take the big ones. And with a little bitter tea, oh, now what will happen? There are those who don't get sick there, too. And they take pills every day. It's more common in people who take pills that are completely healthy and need to take the pill every day at a certain time. So the truth is that in pills, we have even more. What pills are there? There's a doctor who claims that what it is is not suitable for a dog to eat. For every soil, as he calls it, for every soil, it's not even irrigation. It's not just a photo and a horse. It's a photo and a meter. So there are many people who are not suitable for a dog to eat. It's maybe easier. Even one who doesn't get sick according to the doctor's prescription can be relieved. Therefore, all those who need to take certain medications at a certain time and don't get sick at all. I'm afraid that now, Yom Kippur, she's getting married after Sox, she needs to take nothing. It's not related to medicine. She's not sick. And everything's fine. Yes, many more examples are allowed. Taking big things like relying on this ta'ez that it is a potter and a multer because it is not considered at all like a mishim that is not worthy if one such needs to take a gola and he is not able she is not able must drink something timr so again if it is one that needs to be permitted and that there will be a situation of havilah if he does not take it then also because it is permissible for one who is completely healthy then from the principle of the law one should really not take this zim if he is not able again to rely on the opinions that the shiks that are used are less than the shiur then also there are ttirim to take it like that it is worth asking a rabbi okay now a person who is healthy standard everything is fine and he suddenly has huge holes he does not feel well he has now become a living there he falls into misho and then it is permissible to take the phlegm bitter take in a village like a mul as we said according to this ta'ez that it is something less than a shiks that I see that it is permitted yes yes and even let's say let's say more than that I once heard a rabbi say something like that he will ask such a question if I stay in bed then I do not need anything but I want to go to synagogue for mikha and nahila and so I Want to take Optalgin and the ampoule So here it's not like we said before about Mauvers that you should rest and not go to synagogue because Mauvers wants to drink a lesson that is a wart Yes, so that's why Mauvers We say you should sit at home You don't need to go to synagogue But someone who just wants to take the ampoule, let's say it's now afternoon and he has a cold and doesn't feel well And for a person who is a schob And if we allow him to take Otags and the ampoule He can go to synagogue Which is something that could be allowed to begin with At all So we will allow him to take the ampoule This regimen on Yom Kippur So that he can go to synagogue For mincha and lock and bread Regardless of synagogue If someone feels situations that he needs it Then he can take the pills Yes Now also with patients Not only with Mauvers So all the situations that no longer help Oh the ampoule Buphthalgin Does not help him Yes He already presents backwards in the eyes That's a Philphon So like Mauvers We also taught this A person like this is going to faint He fainted Of course So also Or there is a fever without a reason A fever that has no reason It doesn't go down So also Like We have said that even with such a person, drinking is allowed, you have to drink in classes until the situation calms down well. I will not go into this anymore. The class has become very long. It is a shame. Most diseases, most patients, heart patients, blood pressure patients, patients who have undergone surgery, are known diseases, even if they are allowed according to the doctor, and usually classes are enough. There are situations where, of course, you need to drink a lot, so you drink with classes with short breaks so that you can then recover. And there are situations where you eat and drink as usual, like with diabetes number one, whose name is if we tell him classes, it will not be anything because it is a state of being reversed. It is out of balance. And it also causes you to have to drink a lot, to have your blood tested every time, to have your blood tested, this is once again. Darcy will not test anything. So with diabetes number one, usually the usual one is dormant and silent, and not in classes. In recent years, we have something called an artificial pancreas. 780 of these things, so it is possible that it can be enormous, and this is according to Professor Tsangen, rupees supported by diabetes are shot. Those who claim that there are situations that can cause diabetes, yes, they can fast, of course, you need to ask a specialist and ask a rabbi, but in principle, if it is not balanced or they did not ask, then they eat and drink as usual, as we said with other diseases, it is usually possible, oh, you can drink enough shiurim and you do not need to eat and drink as usual, even kosher means usually enough shiurim. Now, very briefly, we will talk about Baruch Roshnu, Baruch Aharonu, about the blessings that are here, Nefkami Mina Ben Mishnav and on Taraveh, so we will say this right at the beginning of the chapters, one who is allowed to drink in shiurim to drink in shiurim, so let's say she made the woman, the man made the body, and there is you, you are a shiurim, how long does Baruch Roshnu have left? So Baruch Ahi, of course, there is no shiurim, there is no shiurim, and there is no shiurim on the vine, why because the networks are shiurim, and in order to do shiurim, you need to have the shiurim of drinking, and therefore Baruch Harohunu will never be until when will the bar remain, according to the Mishnavura, there is a great shiurim between the alter and the Mishnavura. I aimed at the beginning of Yom Kippur morning, which I do now, weigh now, the body makes maps that are curved. Yes, I do the first blessing and aim for the whole day. So whatever you have chosen is enough, but Alter will see and rule that once the time for digestion has passed, then the first blessing has escaped me. I need another blessing. Therefore, if the digestion has passed, then a new first blessing is needed. There is a Rabbi Chaim with a revised procedure that says that after 11 minutes, it is already curved. And according to him, every time 11 minutes have passed, the Ruach Rashunu is repeated. Oh, I don't know, not everyone agreed with this. Grandfather and Grandson. I don't know. I didn't say that you need to ask a Rabbi, but if it curves, you always need the Ruach Rashunu. The same thing. If someone leaves the house, goes out What is the meaning of the word " shchiyonat" according to El Tarbi after a period of digestion, one must recite the first blessing again, and regarding eating in shiurim, then there is also a way here that the first blessing remains as we said, Levi Alter recited until the last shiur, so they say, the poliskim follow the other poliskim, saying that even in eating there is never a last blessing, because there is a waiting period between eating and eating, and therefore I never have the shiur at once that I can recite the last shiur, but this is only true for those who are afraid of succeeding in becoming a chassah, as they call it for the great shiur. We who rule like Rav Chaim, who do it on the michiyyo, do the bukhonu on 30 by 27 smeks, already do the bukhonu. So if someone is allowed to eat shiurim and eats all 30 smeks, out of 30 smeks, the maximum, then he already has more than 27 smeks, and he must recite the blessing on the michiyyo, and if he must recite the blessing on the michiyyo, and if he must recite the blessing, then anyway, if someone is allowed to scold someone, He took less than 27 then he does not recite the blessing but if one also at one time does not need to add twice yes you cannot add twice time to spur but at one time he ate more than 27 blush word 30 blush like the kekamot we said in the bigamists in all the examples that he ate yes the lesson then he has yes to go up crying crying we felt that we should recite the blessing over the mechiya or nepushash if it is the apple if it is the chocolate yes with these examples that we said earlier now a those that describe to eat and drink as usual then there is a netil sidim throw the sidim up to the top and a brachhanofer as a samuzan with Yella and Yov like this Alter look at a poska look at a poska that no that there is no need for a Mishnah there are some who said otherwise says that there is no need to have a hashanah and a yob for everything there is no need there is such a mistake of people that there is also a kivih also in the month regarding kip that comes out on Shabbos then one who eats needs kiddush this too not everyone agreed but on a regular Kipfer there is not here the buyer of kiddush why does it belong in kiddush at all one That I may eat in the usual silence, then of course the Kiddush and the Terv say that the habibish also does not need to eat in the usual silence, and Rabbi Kasmusen should mention Yaelbra, as the same thing in Elmich, they also needed to mention Zerach Tovo in the Yom Kippur, as in this Yom Kippur, and everything is in order, what we have provided, provided with the help of God, may we all merit much health and be completely healthy without any disease from among you, with the help of God, may we all merit Kassimer Hastiva, all the best.