Birkot Hatorah: Our Under Appreciated Oppurtunity | Rabbi Jeremy Perlow | January 27th 2026

I apologize for the late start here. He likes to share a lot of Torah and we have a great opportunity. It's a great it's a great to hear Bridowitz. So I don't want to take away from his his time to speak. Today we're going to talk about what I think is a very important topic. We're going to continue with our discussion on Torah. The blessings we say before we're reciting before we're beginning to learn. We know last week we discussed many many reasons why boratra are so important but they really stand one of the hearts of one of the t that we recite and today we're going to go into a little more detail about the nature of the result of the nature we're going to see many many things that emerge uh many important that emerge regarding when to recite them when not to recite them we're going to discuss in great detail. So first just a recap. We mentioned last week the burra or perhaps what seems from the garra a mitzvah according to the Torah. It's a mitzvah which is very important. And because of the fact that it's direct, we're going to see many ramifications. We saw the opinion of the Rambam. The Rambam seemingly so it seems holds that it's not a mitzvah from the Torah. He's the only one so that we saw that seems to hold it's perhaps not a mitzvah from the Torah. But most over the over overwhelming majority of the rish we've held it is a mitzvah from the Torah. We saw that it's a brah that we recite many it's a mitzvah we recite many brah over and we also saw that uh it's the rashi calls it's a triple praise. It's a triple praise. It's a praise to it's a praise to Israel. It's a praise to the Torah. And we also mentioned that it's uh the gar we concluded our our study last week with the Gar. The Gar tells us that if a person goes ahead and he starts and he does he starts learning without reciting Torah. It was for this reason that was laid desolate. It was for this reason that unfortunately many many Jews who were their legacy failed to continue and the next generation failed to carry on that torch and their children did not become their children did not become Torah scholars. So we have here many many reasons why are very important and I think it's important today what I want to discuss is some of the that emerge as a result. So I'll begin with quoting from my mori rever he says today unfortunately we have a major problem and I think it's not just our generation but it is a difficulty that a lot of we're seeing more and more today is people who themselves care so much about the Torah they're not able to continue that legacy they're not able to have that same drive when it comes to their children and their grandchildren so many people ask why is that what are we doing wrong we failing in the system. Are we failing in our education? Where are we going wrong? So, in order to answer this question, where do we have to look? We have to look in the Torah. It says, the Torah says, you should teach it to your children. And what are the next two words after that? How do you teach the Torah to your children? First and foremost, you yourself have to speak about the Torah. You want Torah to become our identity. You want Torah to become engraved in us and who we are as a people, as an the first and most important step is, we have to be willing to speak about the Torah openly and proudly. It's our top topic of discussion at the Shabas table. It's a topic of discussion when we're traveling, when we're on the way, when we're going places, we're in the store, we're at home. It's part of who we are. Our children see what it is that we're involved in and they want to be involved in the same things. How we spend our time and how we utilize our conversations, our mouse as a tool and our aotus hashem is critical in building the legacy of the next generation and imparting our values to our children. And I think it's for this reason the garcl concluded as we saw in the nadarim that's why the torch failed to be passed on. So it starts the first thing we do in the morning before we even come to sh we go ahead and recite your to demonstrate to ourselves and to our children and our family and everyone who's around us how much we value this important mitzvah. So what I want to switch over now and I want to discuss a very important sha okay we're on page three in the source packets where it says what should one do if he is unsure if he must recite your kuratra okay so what reason this could happen where does this come up let's say you're just not you don't have a good memory did I save your did I not save your katra that's the simple case where else could it come up if you have aic uncertainty you have a safik regarding. So for instance, let's give an example. Let's say a person goes ahead and he slept. He took an afternoon nap. You take an afternoon nap. So do you have to recite your when you wake up? So I'm seeing some people are nodding. Some people are unsure. Okay. Uh some people are saying no. Yeah. >> What are the problems with action at the beginning? The blessings are recited before we begin to study Torah. >> Which ones? >> The Boda Torah. >> Correct. >> Which ones? >> So if you look on the art scale, it's on page 16. You'll see there until we go all the way to the end is the the last of the you'll notice if you want we discussed last week but just briefly if you turn to page if you want to see the text yourself we have it on page two in source 5 the gar quotes the text of the bra that we recite. So we have it there as well. So again, >> so why is it when you get an ali you have to make another >> ah okay so if we have time we can try and discuss that today uh in a nutshell I'll just answer you briefly when you recite in the morning most assume that is our Torah fulfillment of the mitzvah of reciting based on the call's name however we saw that uh and and most assume that the blessings they recite before beginning to read from the Torah That is not that's rather major. It's only from the rabbitic obligation to recite those before we do the public reading of the Torah. [clears throat] >> Okay. >> Yeah. >> Torah, why is it why is it good enough just to say passages as we do immediately afterwards from the Torah itself? Why? Why is it not good enough to >> just say the passages that come immediately afterwards in the morning which are quoting various parts of the >> ah so so let's start with a more basic question why do we have it the way that we have it why is it we recite the and then right afterwards we go in what do we study right afterwards we say the which we have here in source number five and right afterwards we go ahead and we recite >> fromn >> good we learn right etc We learn some the first and then we go into some right these are the fruits the person eats in this world and the reward goes to them to the next world. So we're learning a little bit from a little bit from Mishna and a little bit from so right after we go ahead and recite these that's what we jump into. So we have to understand again why do we do that? Why can't you either just say the or you either just learn. So we have to say the we learned last week it's based on the but why can't we why can't we just say the bra in a vacuum? Why do we have to learn right afterwards? And why do we have to learn these different categories? >> Huh? >> Ah okay. In case we don't of we hold on to that. Remind me your name. >> Abra. >> Abraham. Okay. Come back to what Abraham said. Hold on to that. Okay. So we're in a minute we're going to come to what you said and we'll we'll discuss whether that's correct. Okay, let's go through this one by one. We're up to source number 11. A little bit of background here. What should one do if one is unsure if he has to recite your Torah? And an additional question who likes to take a nap in the middle of the afternoon. Don't be shy. Okay. So if you do okay so if you do this is a very important we're going to discuss in a second. Do you have to recite your Torah when you wake up? So we know in general a little bit of background there are two requirements which if a person meets both of these requirements he must recite your afterwards. Number one, shva. If a person, what's a shaka? If a person sleeps for most assume 30 minutes or more in bed when you wake up, it's called a keva. You had a real sleep. You didn't just take doze out for a second. You didn't just put your head down on the table. You really slept for 30 minutes or more. So in that case, it's called a shat keva. uh this is one of the requirements which is necessary in order to recite your katra. So if a person shu is morning you go the whole night you don't sleep so you didn't be one of the requirements how could you save your codor in the morning second requirement the gmorra tells us is a person we need to not tell us the second requirement is has to be midnight has to pass after midnight now it's considered the next day in some sense and therefore you're considered your new creation and come the morning, you go ahead and you accept your quot >> that means that if you sleep shabas afternoon for two hours, you don't have to say it again because >> ah so if you assume both of these requirements are necessary then correct if you take a shabas afternoon nap what that would mean is seemingly we'll discuss in a second but seemingly you would not be required to say after your nap because you didn't meet the second requirement of midnight midnight. Yeah. So Mani is a separate discussion. We'll save that for another time. Uh we'll save that for everybody. Golden I think he's doing that in the morning. Okay. But uh for let's just discuss one thing at a time. So so so on the one hand so let's let's analyze what we have here. On the one hand based on the fact that most of the rishim assume that the blessings of the Torah are a mitzvah from the Torah. What that would mean is the following. We have a general rule here for what's it mean? >> Ah okay. So one of my students likes to say right when in doubt >> do without. >> Okay. Don't say don't risk it. Don't risk it. You don't want to risk saying God's name in vain. So when in doubt do without. That's the general rule for that. that that's working with the assumption that the we say are but if the brah that we say are actually from the Torah then when in doubt you have to do the mitzvah you can't miss it so for instance let's say right I'm not sure did I say did I not say well is the Torah mitzvah I till I was full I didn't just eat a kaz was full therefore what should a person do it >> you got to say it but if it comes to let's Hey uh I'm not sure uh did I say yes sorry after I use the restroom should you risk it don't risk it it's only so we don't take the chance however when it comes to Torah right since most so when it comes to Muslim that's you have to say when it comes to Torah so most assume the blessings of the Torah are but we saw last week there's one opinion the Rambam the Rambam seems to say that the blessings of the Torah only drew upon them. And therefore, we're left with the quandry. What do we do? >> What was the source from the Torah? Sorry, >> yeah. So we mentioned last week that the source in the Torah that you have to say your Torah is when I call name greatness to Hashem which we the says it's not any of the Gar itself says this is the source that Torah is so uh so what we're going to do now I want to present you three different approaches of three potentially creative solutions we can do in the morning to get out of this quandry okay for all those who take shabas We can't miss this. Okay. Don't do those off. Okay. Number one, we have uh source number 11 writes as follows. If you're not sure if you said the blessings, repeat the don't write why the suffix right? Because he says it, listen, it's a it's a biblical mitzvah. He says, "You're allowed to go ahead and say the braot." And we know many many reim this is a braha from the Torah. Okay. The uh the um the gar seems to this way and the ram sounds this way and the rash many many bustling from the Torah and therefore he says when in doubt here since the busting of the Torah go ahead and say it. That's the >> is there a case where you would say the source being writer is itself other words you're not sure whether it or not sure whether it is from the not >> correct right so it's a different type of suffic here it's not a suffic did I say the answer to the blessings here the suffic is suffic but says the he says I don't think it's much of a suffic he says Almost everyone agrees and the Gar sounds like it's a from the Torah and therefore he he's comfortable allowing you to say the braot when you have a personal doubt whether you said the so if you napped so since you only met one of the two conditions it's a suffic so he says it's enough of a suffic if you look at the brew in verse 12 we have another approach okay up until it's interesting up until the bru's time many many people oh they were they were in the was He told us the minhagim for many many centuries is much more recent and he came along and he said that he he likes to he's what he does is he takes all the different approaches in the he tries to combine them to try and accommodate as many views as possible. So what this does sometimes leads to stringency sometimes but what he's trying to do is he's trying to to lead us on the right path to guide us to make sure we shouldn't stumble. So he comes up with a compromise. He's very good at coming up with compromises. So look what he proves presents here source 12. So he quotes the he says it's a when in doubt do without but he thinks that's very difficult just to say I'm not at all. Almost everyone said it's a from the Torah, right? [snorts] They all held that it's a biblical mitzvah. It is well known that the people who do not recite the punishment is very great. But if you remember after one solution right here that what you can do is if let's say you remember let's say you you went you can't remember but now you remember the middle it hits you ah I can't remember did I say notra so what happened you just said another right before you said Aar a gar tells that we know a can fulfill one's obligation of bora if you look at the text of the avaraba you'll notice it's very very similar to the themes that are mentioned in bora tora and therefore a person has in mind a person says and he wants it to count as his burea it can so he says if you remember immediately after ding that oh I forgot to say I'm not sure did I say borra did I He says you can be obientient and you can rely on even if you didn't say you didn't say you didn't say you didn't do any learning right after the he says you can the fact you said it's good enough and you say the mitzvah of reciting your so this is the first solution that the mishab presents you can recite a raba and you can fulfill your obligation that way what's interesting thing to note is we'll see soon that according to the misha the ideal way to do it is if you're not sure if you said you can say you have in mind your count as and then ideally right after you finished davening before you leave you'll go ahead you recite the we normally recite after right after [clears throat] >> ah very good question so most does not suffice even though is right there because you have and you go right into it's perfect but many assume does not suffice because primarily where the re the real reason we're saying is to fill the mitzvah okay >> what was that question ladies as >> she wanted to know why is it that shouldn't count why should not count after all you're saying the shma right after so you are learning right after you say the braha so I answered that schma is is mostly the primary reason you recite the is to fill the mitzvah Excuse me. Then it's only for the morning. Does it have nothing to do with a nap yet? >> No. So, okay. So, so good question. So, according to the Mishnaba, so this would help for the morning. But what if you take an afternoon nap? So, now it's a little more trick tricky, right? So if you take an afternoon nap like shabus afternoon. So what you could do is this solution would work however in the evening if you said we have a parallel braha in the evening right before the shma which also can qualify as so either or can qualify as even though we haven't passed only one thing is happened that we slept when it's in the afternoon there's no >> correct and that's why it's a It's an uncertainty. So Mr. Buru advises to have in mind during to count as your Torah. >> No, it's a good question. Then and ideally that might be a good night. You want to say the bra actually because that might be a good opportunity to get out of this this quandry. Yeah. Okay. One more approach you want to present here. The writes one more approach. If you look at the next line, he says he says another solution. care if you can request from a friend someone else who did not yet recite the in the morning this would work okay or someone who didn't yet say the for some reason in the afternoon then he says how beautiful this would be if you have someone else to say the for you in the morning perfect now you have no suffic someone else can say the braha for you and then you fulfilled your obligation according to all opinions question. Um you said before about saying >> so when you say you can say is the next day but you're saying it goes right until midnight. >> Okay. So this is a great question right? So we assume again that the cut off here it doesn't sound like a a cut off of the next day per se. We assume midnight is the cut off. So even if a person might sleep at funny hours, right? The cut off is is good question. Okay. So it's very interesting what this means, right? If you think about all the permutations, right, this would come up. So a person naps in the afternoon, but then he stays up the whole night. Can you save your cod in the morning? So it says a eager quoted also in this mission. I didn't put on the source sheet. Rebeer says an incredible solution. He says if you took an afternoon nap and then you stay up the whole night you could also fulfill your obligation. But then he says then then you don't have to fill your obligation to you don't have to do it through you can do it through because now you met both qualifications. You took a nap right and you also passed both qualifications have been met. You can go ahead and recite no problem in the morning. Are women obligated if weather to say after I wake up on Shabas because women are not obligated then >> so the Mishna good question the Mishnab writes if a person takes a nap he suggests he says even though there's to say the braha there's definitely many and many others you could say the but he says the is not to say the that's what he wants he says not to >> not to say," he says, "But best practice is is that when you get up tomorrow, a few hours later, you have in mind that the accountant is borra." >> Correct. >> Yes. >> One more time. I couldn't hear. >> Yes. So, so certainly bread is considered from the Torah, right? That we do is a similar type of situation where many hold it, but there's some hold it. So, if you eat less than a spa, you're not full from what you ate, then everyone holds it. But if you eat satiation by products, so then many hold it. Good question. >> Yeah. Okay. Okay, one last solution we have here in source number 13 is he writes that says I have a creative solution for you. He says there's another time where you save your Torah which is when you get an ah so if you have the opportunity many men don't get it either if you have the opportunity to get in and so then that's a beautiful solution a creative solution also to enable you to get out of this problem. Now the reality is it's not so irrelevant because if you said ava if you have in mind during ava raba anyways you fulfill your obligation right so it's a rare it's a it would be a very rare case where that would come up but if a person gets he has in mind when he says the bra is the countest that would be another creative solution [snorts] >> for for the blessings we recite for the public to reading the answer is yes for the mish held you should have in mind but if you didn't he says you fulfilled your obl obligation nonetheless it's good enough okay I want to switch over now I want to discuss a very important issue and we're going to come back to it what I believe Arab mentioned okay uh and that is we're going to discuss now what is the nature of these how are we to understand the nature of your so we have in general three categories of a little bit of review of the Rambam writes in the beginning the first he says we have three categories of we have what's called blessings of praise and thinks you have the second category of blessings to recite over and all those right the tip off if it's a mitzvah usually is a right that word those words usually tell you it's over and then finally you have blessings we recite over enjoyment >> okay so that we recite before eating or smelling something And we go ahead and we say so which category do we put Torah? >> I think they're all >> ah okay very good. So on the one hand right let's go through so on the one hand it seems to be a mitzvah because we have in the words the words of the first braha we have a so that would imply it's a braha over a mitzvah. On the other hand, if you look at the next, right, according to it's the third, however you want to say it, that is we're praising, right? You chose us over all the nations and you give us this special gift. Thank you so much. Right? It sounds like a so actually split in how to understand the nature of your is the blessing over a mitzvah or is the blessing of shak of praise. Now some one I heard one interesting interpretation. There was one post who wanted to say that maybe you could even argue it's a ha because you enjoy the Torah right? You enjoy the Torah. Now it's not a food or a smell. It's not what we classically callin and we don't usually say blessings over spiritual hana right the tells us elsewhere we usually don't do that. So if a person hears beautiful beautiful music let's say so you enjoy the music very much. Do you say a braha though before you enjoy the music? So we don't do that, right? So there's certain things that we when it comes to again sounds or more spiritual elements, usually we don't call that a. So most assume, let's call let's play it simple for now. Most assume it's either a mitzvah or it's a shak. Why do we care? Why is that important to know? Well, let's discuss, right? There's a few important ramifications for this. When it's a boritz, what do we usually do right after? >> You do the mitzvah. So if I'm putting on my right and I say the over putting on the and then my friend comes over to me and I start chatting with him I blew it right I blew it I said I said in vain I have to actually repeat the braha the brah has to be next to the mitzvah there can't be any interruption between so I blew it that's if it's a mitzvah if it's a shak okay so you can think hashem in a different point that's okay right if I if I come out of the restroom let's Okay. And I'm supposed to say sorry to thank Hashem to thank Hashem for the opportunity that I have. My body is functioning perfectly that I can use the restroom and I talk to my friend after I come to the bathroom. Can I go ahead and still say the yes it's not an issue? Right? So this would be an important question which should emerge from this. So let's begin. How do we categorize these >> on so everyone agrees it's a mitzvah. and >> right so they don't interrupt. We don't interrupt either. Everyone agrees we shouldn't interrupt. It's just a question of how many you say. But everyone agrees it's a blessing over a mitzvah and therefore we go straight into the mitzvah and we we don't interrupt. Correct. >> It's a separate mitzvah but one of two but everyone agrees it's two and and everyone agrees the busting over the mitzvah. The only question is do you say one or two? >> Yes. Is there an obligation to say when you give little music? >> No. >> No over the music. Correct. >> Correct. Okay. So now let's go to source number 14. We have here the Ramban. The Ramban here tells us he's describing the bottom of page three. We're commanded to think. There's that key word. I bolded it for you. We have to thank Hashem every single time, right? Every single time that he's again he's called upon us in this he's done such a great for us. He's done such a wonderful kindness to us that he's given us this Torah. So again, it's a blessing according to a blessing of thanks. Turn the page. We have your to see this many times in the source sheet. I broke it up into different parts for you. At the top of page four, he says, he says, if you think about it, why is it? We go ahead. When it comes to sitting in the we say each and every time we come and sit down to a meal in the suka, right? Right? So if I have in the morning I have a bagel I say basuka and then I go to work and then I go uh I come back for a little bit and I want to have a pizza for lunch. So what do I do when I sit down to eat my pizza again and in the evening if I want to have a sandwich in the evening right I come back to my suka again another bra. And yet when it comes to the blessings we recite of the Torah we only recite one of Torah each and every day. So why is that? Yes. Why is it we have this difference? So he so he says here when a person gets up from his bed in the morning you want to learn in the morning. You wake up in the middle of the night and you want to you want to learn. He says you do not need to save your He says because the blessings you recited over the Torah learning you did yesterday will cover you until tomorrow morning says to here. I don't think that's correct. So whereas seems to be of the opinion that the goal is right why why does he say this? Why does he say that you can just say one blessing of the Torah in the morning and that'll cover you the whole day. And even if you wake up in the middle of the night, you wake up at 3:00 a.m. and you want to learn for a little bit before you go back to sleep, he says you don't need to say, why would he say that? According to what we said up until now, there's two separate requirements that we have for blessing over the Torah. Midnight, which passed, and sleep, which you also did. So according to both reasons, you should have to say. So it says to I don't even understand where is coming from. Why in the world would you tell us that we have to say Torah? So what how do we understand raven? So many want to interpret rautam as saying that he holds the it's not a mitzvah and therefore the circumstances of what you do in your particular routine don't matter. The goal is we praise hashem once a day for the so many understand that these requirements aren't relevant if you hold it. Someone interpret this way. So you're saying that you when you take a nap or you forgot to say it or anything else like that you don't have to repeat it correct because it's not a mitzvah. It is >> correct. That's would hold. >> Now you'll see again Tulsa said it's not clear. I think this is wrong and you'll see in a minute we don't exactly pass like this but it's a very interesting it's a very interesting opinion. >> Sorry. Right. So, right. Okay. Very good. Okay. So, again we have here two two different approaches how to understand the braha is or is over a mitzvah. We have on the one hand the who says clearly it's a praise to and we have other perhaps to we'll see in a minute. Uh it's a little unclear and different indications in tovot but perhaps other postk that it's a over a mitzvah. So again what emerges from this discussion let's go through we have two nafkamas here I have here on page four for you two important ramifications which emerge from this question the first is does one need to learn immediately after so if I say bkra and my friend comes over to me and he starts asking me a question he starts talking to me and I get distracted and I don't learn immediately after do you have to repeat if you say it's a mitzvah yeah I have to repeat the braha Just like if I talk when I put on my if I say the and I talk I have to repeat the before I can go ahead and put on the if it's a then no it's a busting of praise then you wouldn't be obligated to repeat the so let's see this is the next part of the to we have in source 16 here I'm going to present to you now three different approaches to how we're under how we go ahead and deal with this okay the the whole discussion revolves around the shami the garami tells us that if you say we know can qualify as so if you go ahead and you recite in the morning and you wanted to count as the Garan Shalomi holds that it only works if you learn immediately after ding. So immediately after you finish your ding you start to learn then ava will qualify. So according to that >> ah so according to that we have here three understandings how we're supposed to deal with this year okay and they're all quoted in toast I'll give you the three approaches now okay I'm going to go a little bit out of order in the tovot just to simplify things okay we have the first approach is that fatim the uh the French Torah scholars of the time of toot and they say well based on this shami it makes very much sense it makes very logical to assume that we should apply the same dean Torah that just as when it comes to we have to learn immediately after you can't interrupt we should say the same thing for Torah after I say the blessings from the Torah I should have to immediately begin to learn and I'm not allowed to interrupt so they take the very literally and they apply it as well to Torah a very logical approach however there are two other approaches the rush quoted here in source number Okay, the last paragraph he says he says this rule only applies to why it does not apply to why does it only apply to because the primary purpose of as we mentioned before is the blessing of it's a blessing over the and therefore it doesn't primar serve as a >> he also doesn't have a shan. So he says here he says If you learn right after and you're thinking constantly you want this to qualify as but when it comes to blessings recited over the Torah even if you don't learn right after that's okay. So this is the approach of the rush again. So we have the tatim say the same applies to avaraba as applies to you have to learn right after. We have the approach of the rush who says that this only applies for abaraba that you have to learn immediately after ding. When it comes to you do not and then finally if you go a little earlier we have the approach of the okay look at the bold section 16. He says very simply he says whenever there's a between the bi and the shi which do we follow the and he says he has indications from the he believes that it's just and therefore we are not required to learn immediately after and therefore he says don't worry about this not a problem >> for even for he says even certainly for for but even for he thinks we can discount this shami and therefore he says you never have to learn after after you fulfill your obligation as soon as you say the and you're good and that's why we saw earlier the Mishnaba said as well that if you forget he says idea you should learn after I you should try and learn right afterwards but if you forgot and you didn't he says you can rely on this you can rely on this third approach not to repeat your and you fulfilled your obligation okay one and two >> what >> sorry one and That's clearly according to what you said earlier. So why would that be that you don't have to learn right afterwards? You make that like you bench left all these things you have to do it right then and there. >> So that's the question is it really is really a busting over a mitzvah? It sounds like it from the words of Shanu. However, we we saw most reon actually hold it's a blessing of praise of so blessing of praise you don't have to do to learn immediately after and they hold the same >> so so the raan and >> theam soad okay the trick to by the way everyone knows the trick right if you say if he ever says the last syllable raan that's if he ever says the First syllable ram that's my monades good trick so you don't confuse people okay so the raman we saw up until now holds that it's a blessing of that's for sure he says it explicitly the ram it's a little less clear my monities it's a little less clear what he holds on the one hand he places the laws of inra so some argue based on that that he holds it's a blessing of praise however it could be that the rama holds it's the bur mitzvah because the fact that he says that he asked this question do you have to learn immediately after and he says he says yes so since he says yes it sounds like maybe it is a bur mitzvah so that's an important question no one it's not a little unclear how the ra categorizes it I want to be I want to say one important point here which is that when it comes to the Torah it could be again there's multiple brahot so it could be that different qualify as different categories of braot maybe the first bra which as a mitzvah is a mitzvah and maybe the the last is someone say maybe it's a compromise of sorts and therefore we try and do everything we try and do it properly and meet all the opinions we try and learn immediately after to make sure just in case it's a mitzvah >> big question that's all we say also it's not >> you say we also say >> correct You say that >> correct? That's not relevant. Correct. >> What is the behind you once a day? Why? Why is that? >> So again, if you hold it, so once a day we praise Hashem for the special gift. If you hold it >> every second. Ah, so I think just you could ask the same question about all the why don't we say every second right I'm constantly seeing I'm con constantly appreciating the gift so we assume once a day that's our so I think you could say the same for okay one let's look go ahead we're running out of time here let's move ahead to source number 17 >> so we have The Adam again as I mentioned was the post for many Ashkanazi jury for many many century until the Mishnaba came along and now many people study the but he says like this he says like we saw in the Rambam as soon as you finish saying the blessings of the Torah you have to begin to learn and if you did make a he goes so far as to say you have to repeat the so he's very strict about this. Therefore, we begin to learn a little bit of Torah, a little bit of and a little bit of a as soon as we finish reciting the so according to seems like he holds it's a mitzvah seems that way from the and perhaps from the >> right after right afterwards comes that does that count especially for a woman who's not going to open a book. >> Yeah. So again what we try and do is we try and accommodate all the views right we do a little bit of Torah a little bit of Mishna a little bit of that's why we try and do that immediately after however it would count if you said so if you have in mind they should count you're doing it for the sake of learning not just as a you have in mind this should count as learning so then at least you said some at least you got the but usually what what people usually do is they say in between >> which would be right that would be an interruption so therefore that's why we do it the way that do quotes and you'll see every sitter, every single sitter, everyone learns immediately after a for this reason. >> Yeah. >> Can you please men and women? >> Okay. If we have time, we're going to try and get there. We're going to try. We're going to try. Please. We'll try see if we can squeeze it in. Just >> Yeah, we'll try. We'll try and squeeze in. We one more. We have to get through one more section. If we have time, we'll do that. Okay, let's go to the bottom of page four. Another important difference which emerges based on the nature of this is need one repeat if one becomes busy with other activities. So this is very relevant, right? If anyone here goes to work, right, or you go do other activities and you're not just sitting and learning all day. So as soon as you stop learning, you go do something else. Maybe when you come back to learning, you should be obligated to save your codra again. After all, right, you had a hik there's an interruption. If I go ahead, let's give an example. If I go ahead and I as we mentioned the suka example to example, if I sit in the suka in the morning, I say I say a sitting in the I leave, I go do something else. When I come back to the suka, I have to say another. So we should say the same perhaps when it comes to why don't we? So to begin we have to look at source number 18. We have here the beginning of tells the Torah should never leave your mouth. You should meditate upon the words of Torah day and night. Always be thinking about Torah. Always be learning. So is there a constant mitzvah to learn? Yes. This is the source that there's a constant mitzvah that we can fulfill every time we learn Torah. Now obviously we have other obligations. Most people don't have the opportunity to sit in cola all day. So we have other obligations. We have other needs. And even people who do sa all day, they also have other obligations. They're also not learning 100% of the time. So we all have other obligations. But the right the obligation to learn is constantly there. So when our other obligation ceases, we really should go back to learn. we should use at every moment we can to try and learn. We have to take breaks. We have to be healthy. We have to do all the other things that we need to do. But when those things aren't applicable, we go back to learning. So there is a constant obligation. So based on this, turn to the last page. Source uh toot. Okay. Source 19 page five. So we have again the question to ask. How is this any different than go to the answer? Mine two. He says Torah is totally different than when it comes to a meal in the a person is only obligated so long as he's eating. When it comes to the Torah, spiritual sustenance, that's something which is a constant. That's something which is eternal. From the moment a person is born into the moment he passes, person is obligated in Torah. We know we have a mitzvah to study and to meditate upon the Torah day and night constantly. And therefore, he says it's as if you're constantly learning. Right now, am I learning? Well, right now we're sitting in the but if I'm not, he says it's as if I'm constantly learning because the obligation is there. It's amazing. I love this answer to because it really gets the heart of what learning is all about. Learning isn't just when we're learning when we're singing in front of the books. Learning is something as juice that's in our blood. It's part of who we are. It's the fiber of our being. That is the beauty of your Torah. We only say once a day because I'm constantly learning. I'm constantly involved in this precious mitzvah even when I'm doing other activities. >> What if you don't make the work period? Are you allowed to learn? >> No. It's I always tell you I'll tell you I used to give a kir class to people who didn't who didn't uh who don't know the first thing about Judaism and one of the first things I would help them do is I would help them doing English for the people who didn't know I would help them I would say let's go we'll go ahead we'll say the together we I'll help you and I would only have them do one of the we learned you can fulfill the basic obligation with just one is the best so I have them say and then we would start I wouldn't even have them sayuk I would start learning with them right away Because >> or in some way you have to fulfill your obligation either you heard the from someone else you have to do something to fulfill your obligation. >> So Israel is already learning but before you learn you have to go ahead and say so this is why I I I thought it was so important to speak about this topic. A lot of people don't know about how important is you it's something you do at home you don't even do it in so people often don't know about its importance how essential it is. So I I again it's important and uh I hope and we pray that that we should be successful in this. Uh I'll conclude with the following. You know it's a beautiful thing every time we we have the opportunity to learn and uh oh I'm sorry you wanted to ask about the woman. I'll say about the woman and then we'll conclude. So for women woman's obligation most assume it's also which is me to write. Most assume it's still a direct and women are obligated just like men and even women who generally don't recite over time bound positive even women will go ahead and recite before learning is the many reasons are brought for this either because they are obligated in learning in some level they have to learn the mitzvah which are relevant to them that everyone agrees to or another answer brings is that they they're seeing the braha as a as a timebound positive mitzvah which they can opt into even if they're not obligated they can opt into it and therefore they can say for that reason as well so everyone agrees women are obligated to say and most assume it's also a Torah obligation which is why a woman according to writes he says most assume if a woman if a man is unsure if he heard can he hear it from his wife or from another woman so he says according to the the first approach that the women are obligated on the Torah level then they could even recite it for a man so again if you're if you're stuck best is to hear from another man because there's another approach but most assume that a woman could have recited a woman is oblig obligated on Torah level to recite and therefore she could recited for a man if if he's stuck and I want to give everyone a that we should be za to appreciate the Torah to value the Torah and Hashem should reward us all for all of our learning and the appreciation of the learning that we do as well.