Bechoros 32

You probably know Ribsilli Bournestein from the DAFF. Now Ribbsi brings his signature depth, clarity, and energy to Kamisha Torah. Don't just learn Kumish, experience it like never before. Just click the banner or find it under their category on the Lakewood Dafomi app or on whatever platform you're listening from right now. Today's DA is B and we will begin 14 lines from the top of Alfa. So today's d the first part is going to discuss the of and so just to review of course is it says in the that if you have a kosher animal the first born of that kosher animal you have to give to the coen and the coen has a mitzvah to bring it as a carpet is if you have cattle every tenth animal you have to tithe just like there's a concept cept of that you have to give from your from your pay so of and finally there's something called which in can mean one of two things sometimes is just another word for so just like you could be something you can make is you can make something where the beneficiary of the you made is going to be hectish there's another type of which is called where a person makes something but the beneficiary of it is not going to be but rather the beneficiary of it is going to be the today's top is going to discuss the notes either way. Now if you look in those respective paras by all three of them the Tory says that if somebody has a if somebody has or if somebody makes something he's not allowed to be the thing that he did as it relates to a par says so if you have a whether it's a says now let it be now the truth is if you look in the context of the flow Oh, very nicely. The T says talking to and sons and he says that you're going to get and tells that you're going to get the of every animal. Then he says as it relates to there's a concept of so if it's a which we know is only the you don't get the actual but rather the issamar with a and it gives you the if it's you don't give the but you're how you the says who you give and then the says So what it's saying is there's different types of sometimes you that's the and sometimes you're not the you do you're supposed to be you give five to you're supposed to be ped the mid is called but when it comes to a of the which means you're not supposed to be pedal learn from here not only are you not supposed to be ped there's an that you're not allowed to be. So the is more just comparing and contrasting with but there's an here and that's which is going to permeate today's says you're actually not allowed to be as it relates to the says then the says So the context is the mitzvah of FYI as we'll see in the DA. But the Torah concludes this P by saying is just a another word. It's a synonym for you can't be P. It's again it's a Pik that says you can't be P. What's the pos in this P? The is is you're sitting with your flock and the 10th one is going to be Keshish. You don't know which one's going to be the 10th and now the one that goes was one that you didn't really want it to be. says the number one don't flip and say instead of this one being the one that's I'm going to give the to the eighth one or to the it doesn't work that way and not just that if this is the this is the so that's the the spirit of what the saying but again says you go and finally as it relates to the says the says that if you make which said this is referring to the you're not let to sell the thing that you made and you're not allowed to be the thing that you made. So again, we have a par of a paro and a par by all three theor said you're not allowed to be it said by as it relates to it says and technically mean the same thing stating that we're going to see now the gar is going to begin with the price that already mentioned on which is that from the fact that here it says and here it says it could be there will as it relates to this basic of thou shalt not be. You should not be and you should not be there as it says only but if you want to sell it you could sell it as relates to it says and there we learn you can't sell it whether it's alive or whether it's already not going to sell whether it's a or whether it's says read that from the fact that the used the word and The Torah used the word. So we learned from the that is different and means you just can't be means you also can't sell it. And what's the difference between P and selling? Difference is very simple. Pion means you're going to transfer the kadusha from item A onto item B. So P you can do without selling. I could have two items. One is hackish, the other one is hoolen. And I could say I want to be paid the one from hackish but the one that's hoolen. I'm just going to transfer the condition from A to B. When you sell something as well, I'm going to sell something that's hish. You're going to give me back money. The switch that we're going to do will also result in the transfer of the thing that you buy will now be the money that I got in exchange will be. So just means transferring of you can be something in the context of a or not in the context of in the reverse has nothing to do with either. I could sell something and not be I have something that's hacked. I'm going to sell it to you. You're going to buy it. It's still going to be hacked. So inherently pin is different than stating that the gmorra says that means only you can't be but you could sell it means that you're also not allowed to sell. How do you know that? Apparently the hel that the word and the word really mean the same thing. So the shouldn't be the actual words. If that's the case how do you know that you only can't be you also can't sell. both said the same terror to the same a complicated it says like we spoke out in the intro the same word just like not only can you not be you also can't sell it how do you know that because that's what the says so it says clearly you can't be but also says you can't sell it to regarding which says the same word. It doesn't just mean that you're not allowed to be it also means you're not allowed to sell it. So how do you know you're not allowed to sell? It's not from the word. It's from it says here it says you also can't sell it. So this has to be so there's two types really three types. There's that's not and then there's within the world of it could be it could be what's the difference between that's not that's not means you're taking words as building blocks for these are words the terra how to use there's no extra word that I'm saying oh why write the word oh probably to teach me there's nothing extra about the word tesv that it says with regards to sukus or tesv that it says with regards to you need the word tesv So you should know when is and you should know when is butv. So you have sometimes it's based on an extra word. Could you ask avo that's not you can ask you can't ask said if not it's a very obvious question. How could you learn from everything? Rashi says number one, a person can make his entire you have a hundred animals. You can make them all. It's only additionally something that's already hectish. You can't make but say the learns that you can take something that's hectish and now give it to the what do you mean if it's hectish? How do you give it to the know that you had from that hectish? You're going to have to write a check and give to the kayan. But the point is is more inclusive than so you can't from must be it's what or which one of these two which are the building blocks of this is extra let it not say maybe the it says is extra why does player have to say that you can't be why can't you learn it from how my is can't So should be the same way. If that's the case why then did the say presumably to make it extra. So the word that it says is extra suggests the meaning we just said clearly that this has to be. So one of these two girls are extra meaning either the didn't have to say that you can't be or the didn't have to say you can't be famous says maybe what the didn't have to say was that you can't be how would you know it from says learn by that something can become even usually if someone's something and in different places but usually It can't be by there's a special that you can make something mentions it in many places. What's the case? The case is you were doing your count of and accidentally when the ninth animal went and you thought it was the 10th. So you called it the 10th and then afterwards you realized that you made a mistake. So the next one you called the ninth. Meaning you called it the 10th and then you said oops it was really the ninth. So you called the next one which was really the 10th the ninth and then you called the 11th the 10th is they're all the ninth one is because you called it the 10th the 10th one is because it's really the 10th and the 11th one is you also called it the 10th the point is a concept of maybe the reason is extra is not because you learned it from because you could have learned it It says but maybe that's enough to learn. How do you make between that's going to bring it in a minute? But the point is we know that two words that aren't necessarily the same words as long as they mean the same thing. You can establish based on that. says the let's learn from say you can't tell me that you could have learned from that it's as opposed to all other hectish where a person it requires human intervention in order for it to become as a result that's the right meaning that it says is had to say that you can't be because otherwise how would you know you can't be the only two other places that the says you can't be something that has is you can't and you can't so says maybe the reason this is because that it says is extra why how would you know this in different places uses to learn a lot of and it's from the So it says once it says so learn from but the Gorus says I don't understand the what are you telling me? So you're telling me that the goal that it says by is extra. Why? Because I could have learned it from Bakar. How would I learn from with just like we said you can't learn from because that is how can I learn my from has the same but says no that of as a result you can't ask any on that so really would already know from because even though there's But that happens to be. So why did Torah have to say to tell me that is also to teach me that just like it says and it also says so too by where it says there's also going to be but the makes one final why don't you say that to the ex that we should learn from from as well meaning let also have in at let's learn it from you can't we just said already that there's there's nothing for us to go ahead and be able to establish the what's the say that you can't bear the say you can't be what was in it was that was mn and that's why you were able to make between and between but to make between and is not the already talked that through and apparently is also not that's the case as the does nothing but ask how do you know to say that when it says in theory it's coming to tell me that you can't be poed as a result being that you have a why the say you go by must be now that it's from tell me that maybe make the reverse a maybe when it says I needed it the fact then that it says is because I can learn from with the same exact and now that is extra I can use to learn from that there's going to be meaning how do you know which way to go we decided that this between based on that doesn't have to tell me that you can't bear tell me one and this which is m can't even ask on it for sure we teach me the other so the says okay based on that the didn't have to say it by meer If therefore is now I can learn from maybe being that the had to say by then have to say so that it's going to be and now let me learn from so says very at the end of the day if you're going to learn from what's going to be it says and it says if you're going to learn from what's going to be it says you go by it says that's a bit that's a And being that that's why we'd rather end up over there. It doesn't really matter. You can make it says what it always says. That's if there's no better option over here there's a a better option. Why don't we say that it's true? You can't learn directly from to tell me that there's an but I know that has a I learned that from and I have that learns from say that once we establish that there should be as well we already establish that from so we say that once I know it by and now I could learn it There's also who who is tell oh now that there's a how do you know the is we just said that there's a basis to compare and equate the bas you don't have that as it relates to and it's for that reason this is the way we come either way. This concludes the first of three in the again began with a price. It says you can't be it can't bear stating that the is different as it relates to you just can't be but you could sell aar just it's going to maintain its you could sell it to another whatever he could sell it it's just that he can't be as it relates to you can't be you also can't sell it what's the so at the end of the day after a whole it's actually very simple it says and it says just like it also says so too there's going to be when it comes Well, that was the first which was the second [snorts] you want to know what the I know it from the fact that the Torah said and if you look at Rashi on the top of Rashi brings different that he heard how to learn this at the end Rashi changes the Gamar. We'll go with Rash's preferred which is not but rather meaning that as we'll see in the context of really doesn't make any sense why this when the Torah says you're not allowed to sell where exactly is the so who's the talking to and where is it is it in the possession of the no it's not his it belongs to the meaning you could sell something that's not yours and eBay talking about you already gave it to the and now you're telling the he can't sell it. Why should they be able to sell it referring to the he if it's in my house then I can't sell because it's not mine you know and if it's in the possession of the of the why in the world should he not be able to sell and therefore again change the gears must be the terror wrote it by but meant it by how do you know where to put it right seems like this I don't know you put it wherever you want to put it attach it to maybe attach it to meaning it sounds like wants to attach it to this opinion where it says in the you can't be let's throw in also in they're related to each other obviously. So that's what the Torah means to say. But it says twice you can't be pointed. It says it by it says it by no end of the day. It says the same word as opposed to it says a word that means but doesn't say therefore it makes more sense to put it over there. said a third said then it says in the even though traditionally would be translated as thou shalt not be but really over here said I know from the that's not what it means but rather over here is what it really means means how do you know that it's not usually what it means usually would mean to redeem we said redeeming and selling is not the same know that when it says it means because look at the context of the context of all these are very important. It says and then it says go. So we spoke out in the intro what this means has an he has a flock of animals and he knows the 10th one is going to be kaides. Now the 10th one went under went underneath the sh and wasn't happy. Says the you shouldn't switch it. That's something called they both end up being and then it says where you go but clearly we're talking about you have two options here. One thing is and the other thing is redeeming it and the isra is saying don't do either one. You're not happy with the results with the outcome of your live with it. It is what it is. You're not allowed to switch in the there's a there's this is not something that you're allowed to do. When is an animal subject to the laws of right once an animal had you can't do anymore? You can only do when an animal's alive. So from there he learns out must be that this of is also only but it sounds like you could be meaning the put is where you go together with this why do that so we said the is just saying two things that a a person may have done don't do okay but hakically speaking says there's a between the parish of as it relates to And you go you know why the put them together to teach me is that just like is only so but once you there's no anymore says means which is what it usually means how could the tell me that I'm allowed to be after you can't be pedi something after this was yesterday's in order to be played to something the thing you're being played has to stand in front of so a piece of meat that's already been packaged and and salted and kash can't stand literally in front of basin. Eli the only time it's to be pointed to something is is while it's alive. So if that's the case, why is the Tyra putting next to the to teach me that the goes only in the game when it's only there's no anymore. If means pigeon there's anyways no pig because it's not must be that when it says in the go means something you could do what could you do says this is a very nice shot if you hold this anyways so this That is a mood point is not a terrorist is not a terrorist. So if you hold then it's not if the tells me that doesn't relate to we don't mean we mean but if you're telling me that there's no anyways you could be says no meant it a little differently. He didn't want to get involved in that. He meant to say something else. What would be the was bothered not by the technicality of that's what he meant. That's not what he meant. He meant more in the you mean to tell me that you can't do you could says the why not. Maybe yeah maybe that's what the terra is saying. The Torah is saying that while the animals alive it has more kadusha and as a result but once it dies after the it loses some of its and at that point maybe there is no say like we've seen this before that in the more something is the more subject it is to the laws of so actually it's counterintuitive to say that when it's more kish when it's alive it'd be an ision But after it's not alive anymore, there wouldn't be in this opinion. So Raashi said, "Forget about the technical aspects. Let's assume you could do opinion because there's no but at the end of the day, what's the why would the Torah say that you go when it's alive?" But no, if anything, it should be just the opposite is where it should be less because it's less when it's less. It's Allah says must be doesn't mean it means don't sell it. And then it makes sense because when it's alive it's more than after it's dead after you it already at that point it loses some of its at that point there won't be anymore the obvious question means why let it say I would have thought you're only not allowed to sell it because to sell it that's not befitting it's degrading to the But to be maybe that's not degrading at the same way by an act opinion you're taking away from something you're also bringing in. So maybe it should be okay. That's why you can't sell it and saying you can't be. Either way, we began with a says that it says in theory with regards to you go it says in theor with regards to they both mean the same thing you can't be stating that in addition to there's also you also can't sell there's no you just can't be but as famous also what's the say you go by famous Just like there also says to hear as well said that when it says really it's it's not there's no for it. So what's the yeah the third which is said that it's true usually would mean thou shalt not be but over here it must mean you shouldn't sell it according to it's not it's not but it's the literal definition of the word when it says in the although traditionally it doesn't mean what's the it says. So obviously they're not the same thing. But over here is going to mean so before we go just one as it relates to that ties itself in a little bit to of course this week Thursday is and is where for many the a ends and the is is not to get married between Pes and but only what's the reason because it was during that time that the of passed away and the says different things you're allowed to do what about shaving cutting your hair etc etc but the bottom line is is that the significance of It's tremendous. There's a there's a that has to be during the but it's only up until why because the basis for the is related to the fact that the 24,000 all died they stopped dying on so it's for that reason there a during the kufa that they were dying but they ceases to exist on because that's the day that passed away. So what does this have to do with with my [snorts] I saw brought in the kadash he brings it who bring it who said an unbelievable thing we know the garra the gumar is the discussing the not of the of but of itself so we're familiar with the gumar the thera with papud and rabaka skipping to the end was when they took to be killed on death row. It was and they were torturing him and was being on himself told him said I was always bothered every time I said I always used to say to myself I'm waiting for the day that I'll actually be able to be says now that I have an opportunity to be said quoting the Gmorra says he says that we know was killed. He was one of the rug malus malus were killed as a capor for the fact that the had sold. So this was all to be for each one of the corresponded to one of the that one of the that sold. But we know that that when the sold they got together with a minion. They put Ysef in and they skinned as a with a minion that with a minion that has to be sold. They were into that minion said that came to be for the role that himself played that himself played in the he said that's the of what does it mean he was coming referring to that his role in all this was to come. He says he says that the said that couldn't be one of the brothers because was a ben and gum not included in the he says but said that's said that I believe this is a you know which the we spoke about partially said he said the word is there was a miso but is the next words and he continued he said as it relates to all they would they were coming to They were coming to me for the to make this minion. So who was coming to that's the other they were coming to that was he was coming to on itself. So again this week the theme is the of the and when stopped dying. So this is a gimmar that talks about the mis of of itself. So just two. So we know that died between pes and up until what about himself when did he was killed. When did this happen? [snorts] Right here on this says when when exactly did this happen says it's that was taken into and he passed away in from the day that he was locked up. He was incarcerated until the day he was killed. Every single day they used to go through this every day. He thought that today is the day that he was going to die. Says the you have to say something along the lines of what I'm saying. It's that way. He says why? He says because it always bothered me. What's pos the killing and that he's saying Krishna and and the they come to him say and having a conversation with them how's he having a conversation with them in the middle of saying Krishma he can't be in the middle of he doesn't call he's a middle Krishma how could he be in the middle ofish he says this happened every day for 40 days so the first time it happened they saw this and then eventually this Russia decided and instead of killing Rabi he's going to torture him a little more. So they asked him he says had he said if this would have happened one time he'd have a on the story had they asked had they had this conversation with Rabaka can't be mikeshma. So he says that must be that this is something that repeated itself. So when did die he was killed on so the is during this but as relates to himself this took place that's when he was tortured and then finally that happened I'll tell you that I saw right here so just in the spirit of above our pay grade just one other so the said it's a funny mean reading it's hard to read what does it mean he I used to always say when am I going to be now I have an opportunity says I'm quoting is that's 425 [snorts] and it's a shame that people can use if a person finds himself in a so this shame has to be from the says that's what they told him is sitting is being tortured by this monster he has a way out just go you could be in the voice of which is this shame and by that you'll be able to be safe. So they said why don't you say the shame like this you'll be able to be saved. What did he answer? Says he says that's why you just go continue saying what's this what was the he was because had he gone vitrishma. So had he gone vod he would have been forced to have the rabbi and had he had the he would have been saved. He didn't want to be saved because he said we're not going to be that was the and that was his answer of his doesn't want to go back to he says that's item. So he says the ones that they have they know they're safe they know they can't be harmed. You know why? Because is also so being that they know the that's hidden in nothing to worry about. Why? Either way, we still have some more times says again we're talking about a that has a you're sell not only are you allowed to sell it but the Mishna said the our is in terms of how you're allowed to sell it meaning that was the first you're allowed to sell you can even sell the way you sell kin why because the beneficiary of that sale is going to be hectish and we want hectish to be able to make as much money as possible as it relates however to selling being that the beneficiary is going to be the despite the fact you're allowed to sell it, but you have to be careful with how you sell. Now, the Mish is discussing something else, not sell it versus not selling it, but when it comes to eat this, who's allowed to eat from it. So, we know it belongs to the get it despite the fact that it has a but in terms of who gets to eat from it only is not allowed to say it's okay. Even a nonwe meaning says not only is allowed to eat from a that has a but even is to eat from this as well. Who's the T of learn says that if you have a that has a wants to invite his friends over to now enjoy this animal he could only invite but you can't invite a different he was muish that says obviously because apparently the said in said clearly like most that holds that according to not only but even that says that only because the says the when it talks about the so it says they they have to treat it like the of that was given to the so if we compare the to that of the animal okay so just like the was only eaten by so too the was only eaten by what is very that's all true for that's but as it relates to Pik says that is a puzzle we spoke a lot about over the last few weeks. That's the talks not about specifically but about all that where the says you can eat wherever you want. You could eat it literally like the like the but the says the and the can eat it. Meaning if you have a carbon that has a even a could eat it. It says basically if a Tommy could eat it now I have a back of the envelope why you assuming that the is more like than because you find the Tommy can't catch him whereas couldn't catch him I'll find a ka can never do the But Tommy could sometimes do the like is going to answer right if we were handling a versus with the context of then for sure I would say but we're handling in the context of doesn't allow it just allows the so as it relates to a is more than a and if you find that a can eat from a would be able to eat from as well ailar said that not only but even compares to just like allowed to eat from obviously so [clears throat] is allowed to eat. What's he going to do with this? So the short answer is he's going to use it for other things. It says three times in that parish when you go through the three times the says why three times one for said what did they say? We don't know. We don't know. We don't have this. We don't know. The second one says that's the context is discussing the and is the one mitzvah that's learned from you remember right it's in the to which is unique but either way so teaches me that just like well and the last one is just from as well. So either way is coming to teach me that what do they said they use it for other things. In fact three olives and all three ols are already accounted for and as a result we can't learn excel. So just before we end one more again related to today's but also sort of that is the first was related to the second is related to so we had this unique type of which is the is in the end of so if someone makes something whatever it is whether it's an whether it's a whether it's says the number one that was the topic of the and then the says on the bottom of an olive that said that means that even though really it's going to the and when the get it the says in par the is going to be able to do whatever he wants with it it's going to could sell it. It's going to be his stating that until the Israel gives it to the it's has there's a Oh, it's back. Good point. That discusses A person can make his and his how do you know that the it says stating that if he's all of it is not going to be in other words said and the learns it from that you can't give away all your meaning. But if you want to give them all away, that's something you're not allowed to do. Tremendous says somebody wakes up in the morning and he has this this and he wants to give everything away. He wants to make everything is not allowed to do it. If a person wants to take meat wonderful concludes he said certainly if it's not in the context of so you have to have some sort of accounting when it comes to your personal finance but the point is says that even though there's a parish of that just means you can take from your possessions and But if you want to take all your possessions that you're not allowed to say that even though the is talking about which is a very very very specific type of really is true for all. So just like a person can't take all his possessions and make it a person can't take all his possessions and make it's not something that a person's allowed to do. You can take from your possessions but you're not allowed to take all your possessions. I'll tell you a beautiful that asks from and the is a well-known it's the context over there is the of a person has an obligation to be done [snorts] there's a story with a personal he lived in and he went he took a job in the south for three Yes. The third year that he's working for him. This worker, the employee comes to his boss and he says, you know, I think it's about time I get paid. I want to go home to my family. So he told him, I'm sorry. I'd love to pay you. I know. I don't have any money. Okay, it's fine. I'm willing to take Paris. I don't have Paris. He says, give me he said. He said, "So what was the person supposed to do?" He took his and he went home. He was very very sad, took the money that he owed this pile and he loaded up three donkeys and he comes knocking on his doors. They sat down. First they ate. after he ate and drink he paid it and then the boss tells his employee I want to ask you a question and I told you like what were you said I assume I just felt that you're not liquid now you have money I know that but I just thought that right now you don't have cash you have it tied up in some business okay but then you asked if I have a and I said I don't have a what did you think [snorts] I thought was maybe you leased it out, somebody rented it. They said, "Give me." And I said, "I don't have." What were you thinking then? Maybe you have a anus who was a sharecropper who now gets to share the profit, so you can't give it away. He [snorts] said, "I don't even have maybe just the devil. You didn't give that all makes sense." But then I said, "I only have a pillow and a blanket. What do you think then?" He says, "Then I realized something else is going on. Maybe you so this boss tells his employee, it's exactly what happened. He swore, my son, he's not behaving. He's not learning. So I decided that I'm taking him out of my how is he going to do it? I took all my and I made it. But then I realized it was a mistake. So I came down south to meet you and before I did that I went to my and because they were now I have my things again and as a result I'm allowed to give it to you right there. A fascinating story but the doesn't give names to the personalities in this story says the that it was the great rebel. Who is the who was the worker? This is before he became a unbelievable with talk about hashtag rest of the story. So this is the rest of the story. This is Rabaka when he wasn't learning what is and teaching Tyra. This is Rabaka when he was working. This is before he started to learn tyra said if that's the case you see who was brings us as exhibit a what it means says if that's the case you see from here that even when he was you see the unbelievable that he had says the raami pano that if that's the case you see something even more unbelievable because everybody knows When I was used to say, who's going to give me said like no no I'm not going to bite him like a dog. I would bite them like a like a donkey. It's unbelievable. So you learn that before you learn didn't have midas. He didn't have refined midas. But says in light of what from [snorts] even before he learned was done. So you have to say that he really did have. So if he had such unbelievable what does he mean? He says must be it must be that even [clears throat] someone who's he still hates the truth is that this idea bad timing that said that before he that before he learned to had good midas is really it's the gar introduces the story that we've all heard since we're children about Rabbi Akiva and his wife. Just the first line in the story over there tells the story that Rabaka he was a shepherd. He was who did he work for? He worked for a very big ve and he saw that he was a and he had very good relation. He said if you if we get married will you do you you promise me that you're going to become a and of course the rest is history but the first lines of the story what did she see in him she saw that he was a t ask how could it be that Rabaka was au and he was that he had refined mid and that was what ro saw in that decided that even though he was an amid that's why she wanted to marry him said This is all it's from and his talking has a different but the of the pan is half of a fell the pan is that you see from here that even though was refined he was raika was done as in an unbelievable way in an irrational way but at the same time raika was still a slain And he says, you see from here that loving one has absolutely nothing to do with the others. I was thinking maybe that we always speak out always meant something that's tough. Thesaurus has told the he was always came to he didn't know what to do incidentally incidentally you know we always speak out in this but the heaugh see that nobody else saw that 24,000 and the died why shalom So saw from what he had experienced with his own yeshiva with his own what it means that you have to have for that should all perish what does that mean about the you have to have for he said they had a different herish that it could be you see from this pano pan right above our pra But you see from this that the only time a person has cover for is if he has if a person doesn't have he's not going to have cover for that all the midas in the world he was at he was done as he let his boss not pay him for three years and then from the story of I'm sorry I'm just have no money I I'm listen this thing I left my wallet at home HE BOUGHT IT AND HE WENT BACK HOME THE PESH AND HE WAS FINE and he sits and HE BREAKS BREAD AND HE'S SO he was he had unbelievable But when it came to he said why because you can have the greatest midas in the world but is different it's different and at the end of the day unless a person has he can't come to having true for and you can have the greatest midas and have for what was missing he was missing the he was missing the that's what he was missing and it took a person who had the most refined impeccable midlight and it brought him to a point that year has to come from that's taught's lesson again is that it's only that way that it's the if it's going to be in the reverse it's not going to work. can have you can't have covered for unless it's if it's if that's the basis that's where it's coming from then it's possible to have you know we spoke out once upon a time the says and he brings from the says the says >> [snorts] >> says one last mister before also this way. So he said that if a person's going to have for that's a school to come to the so you want to come to the school you know what the school is have covered for when you have covered for it's a school it brings that would bring to say that but the point is that you find that having cover for brings to but I think it's true in the reverse as well only if you have can you have cover for that's the pano and that's who when he was impeccable but he taught only through the he come to have co for atomic club.