Fences Around the Torah: The Conclusion of Pirkei Avot 1:1 By Rabbi Moshe Snow

right I've been asked to announce that uh the year is generously sponsored uh for the entire 2425 Academic Year by Scott and Linda Hannaford so we thank them for their sponsorship and uh welcome once again all right today we hope to finish uh as much as we can the the entire first Mion we we started speaking about it uh and going through some of the in-depth discussions and questions we left off last week by uh where it said Moshe T and we spoke about yosua and the the gor on inim on Zion has a discussion uh about yosua and yeshua's wife actually we know that yosua married ROV ROV in The First beginning of the sa Yeshua R is described as being as the PK says she was an isona isona has a number of interpretations according to theim on the navi but the most accepted one was that she actually provided MOS for others she was an inkeeper and that's the word Zona from the word MOS but the majority opinion is that isaa is literal that yeshua's wife was a well-known uh you might say lady of the night she was in Isa owna and and she lived at the entrance to the city of uro and she was so well known that people would come from all over to participate in the debauchery that went on around her and yet yua marries her and has children with her all girls and those girls ended up giving birth to some very famous Nim that are mentioned later on in tanak so so we have a situation where there's a a person in tanak that had a rather spotty reputation to to be kind using that terminology and at the same time yosua ends up marrying her and it didn't stand in the way of the future of yoshua's family why is that the reason is because when it comes to Chua when it comes to correcting past errors absolutely nothing stands in the way it doesn't matter how checkered one's past may be it's possible to affect tremendous change and not just ordinary change but change to the point where someone who was on the lowest level of human endeavor is capable of rising to the highest levels and becoming the matriarch of a large family of great people and Yoshua saw that in her and she in her desire to go and do the right thing promulgated the concept that you can take that which was of the poorest behaviors and turn it around and use it for positive for instance when I don't I don't want to read it because it's going to take a little too long but when it talks about the time that Yeshua sent the spies to enter uro it says that she lowered down the Rope of an piston ropes of flax and and the gar and Z wants to understand why do we have to know what the ropes were made of I mean is that really crucial and important do we have to know what they were made of and the ma Rashi himself on the gar says she was utilizing the exact same things that when she was misbehaving she was now turning an upside down and using them for the purpose of good it's possible for a human being to take the same traits that were ignorable and turn them into the most noble of Endeavors and switch things around this is something that's crucial when we begin because when it says that MOS T Moshe Reed the Torah from siua and gave it over to yua that means that the tradition the the the m m of the Jewish people is crucial to the continuance of the recognition of the veracity of Torah because Moshe got it from Sinai and passed it on and even though it went through yahushua's family and yosua you might say well he had a little bit of a tainted history absolutely not because he was able and she was able to utilize what was at one point totally unacceptable and change it around to something that was going to be Noble and proper so this is a this is a very important introduction to Pros when we when we introduced the entire peras we said that we we start with uh you know the the introduction in every per when it comes to we start with and we see that call Israel every Jew every all the people people have and it's possible that that is going to last them forever as long as they don't throw way and even if someone along the line might have not done everything that was exactly proper to do it doesn't mean that it's gone and lost forever because there's always Chua and Chua means that you can change anyone who comes along and says I can't change they're flying in the face of what the concept of chuva is all about it it doesn't matter what the past was because once someone has an opportunity to change and they effect some change and and I I think I have to be cautious here and and just mentioned that change doesn't mean radical change overnight I think that's that's a that's a that's something that's it's a story of myths you know that oh one day this this fellow was a murderer and the next day he became the greatest sadic on Earth no no it doesn't work like that but it but it works that if a person has a certain amount of uh misbehavior patterns they can actually take those same patterns and turn them around just like ROV did and gave birth in the future to many many n so that's that was something that we mentioned at the end of last week's SED that we were going to speak a little bit about Yeshua and ra now I'd like to go back just for a minute and and discuss another word that's crucial in terms of the int the first M it said that's that's the first mishna he was maab and he was m yesu and so that's the M the the the is famous was a famous rebi on actually he came from the city of p and and he was uh part of the BB sect of and he himself was a brilliant who lived on the Lowery side of Manhattan and was the r in the sh called the Lis and and he wrote a saer called the baharon and the baharon he mentions and ask the following question why couldn't just say Hashem no tahua yua noan what's this business with Moshe why does it say that Moshe was M the Torah and then he gave it over wh why such a terminology so he the comes along and he says you know there's a tremendous difference between someone giving you something like no saying mat if someone gives you a mat if someone gives you a Matana you can take that Matana and do whatever you want with it if somebody gives you a present you know you can do you can do whatever you want with it somebody came to your house on on purum with shal and and he was the sixth person who brought you a bottle of wine that you don't drink you don't like that wine or you don't drink wine and it's the exact same bottle each time because they were all on sale at that time so everybody picked up the same one see you now have six bottles of things that people gave you as a mat what do you do either next year you're going to give it back to them or you're going to or you're going to just share it with whoever shows up at the door because a Matana is something you could do whatever you want with it someone gives you a present you have a right to dispense with it at will of course the only hope you have is that you don't give it back to the same person but otherwise it's a is something that not that's yours to keep and do with it what you want but when when when mosha Renu was Mel the Torah from SII he wasn't given it as a Matana he was given it as a cabala and his job was Miss to give it over to the next generation and this has to be understood because when you have a matona as we said you can do with it what you want and some people think that the Torah is just a personal gift of their history and family tradition and when times change a little bit when the when the generations become enlightened oh we're in 19th century America it's not like Europe where you know you had to tow the line according to the dictates of the r of the Town we're living in the time of the Enlightenment where new ideas are Fanning across the globe Concepts such as democracy and everything has got to be according to the people's will and today we're enlightened the great age of the classical composers and Poets and writers thinkers and so we're not stuck in the old system of thinking and we have a right to change things maybe even to reform things reform in order to make changes in the Jewish tradition which is of course what happened during those early years of the so-called Enlightenment because a thousand years in Europe the Dark Ages were present and Dark Ages means that people were just not thinking there was very little production in terms of philosophical or even literary production that could help human beings think through some of the difficult questions of Life the Jewish people people of course always had that present to them we always had the Kish and the nvi and the gamor and the MIM and the great codes of the rambam and the commentaries of the ramban and the Brilliance of some of the most beautiful writings that the Jewish people have in the darkest of Ages Rashi was writing the commentary that was going to be the most widely read comment on all of the to and the ramban was enlightening Rashi when everybody else was debating whether or not you had a right to think or say and the monarchs were ruling so Along Comes the baharon and he says Moshe was given the Torah and he was mait and it was something that he had a responsibility of taking care of and protecting because when you have something that's given as a gift and you have to protected you can't just take it and give it aside and push it aside andless you think that well when times change I have to change with them like some of the Jews in Persia said when in Persia do as the Persians do and that led of course to the yump of [Music] purum but when when it comes to moshe's M the Torah and it's his he has to pass it on as a a famous discussion later on in the later on in says Torah prepare yourself to study Torah and then the mishna makes an unbelievable comment and it says what does that mean prepare yourself to learn Torah because it's not your yusha wait a minute don't we say t don't we say that Moshe commanded us the Torah and it's a mo for the family of yob so what does it mean when it says later on in per b m b prepare yourself to Lear because it's not your now what doesha mean yha means inheritance prepare yourself to study Torah because it's not your yusha what's the difference between yusha and morasha when we translate that sentence later on in to study Torah that it's not your inheritance what do you mean it's not my inheritance we say every day so what are you tell me it's not my it's R it's it is my inheritance so there there is a tremendous difference between the word yusha and the word marasha what's the difference between them yusa means you're inheriting something it's like the gift if you inherit something your family leaves you over a million dollars and that's nothing today a billion dollars okay the family family leaves you over a billion dollars what can you do with that billion dollars whatever you want you want to make a wedding in India that costs half a billion dollars go right ahead it's your business you want to do with your money you could take the money and do with it what you want you want to hire a plane to go up to the sky so that you can get closer to the eclipse and see it better right you want to do that go right ahead it's your money do it you want with it yusha means you know is that I I can take it and do whatever I want with it but the Torah is not your yusha the Torah is a Rasha what's a RHA Rasha is a family heirloom morasha is something morha the concept and the grammatical form of the word morasha means that you have to pass it on to the next Generation the parents entrusted you with this family ear and your responsibility is to take this heirloom and pass it on to the next Generation it's not your it's not something you can squander and do whatever you want with it therefore you have to prepare yourself to the study of Torah if you don't prepare yourself for the study of Torah you're not going to have it to pass on to the next generation and that's why it says T Moshe Moshe commanded us the Torah it's a family heirloom that you have to pass on it's not something that you have as an inheritance and you can go and squander it and do what you want and therefore it says Mosel Tor it wasn't that Hashem gave a gift and said now take the mat and do what you want but it was given over as aov and therefore have to take very care very very good care of it now later on in the in the first mishna if you if you'll take a look at your text if you have you have one in front of you but it says that he passed it on to Yeshua yua gave to this came to and the gave it over to right and then it says they said three things now these three things that they said were the three things that were going to be absolutely necessary for the continuance of the marha what were the three things number one we started discussing this a little bit last week be deliberate in Jud in judgment are we speaking over here to judges or are we speaking over here to ordinary human beings you and I heaven we have to be very deliberate in judgment what is this referring to we'll come back and explain a little bit more in a moment second and stand up many students it's interesting terminology stand them up what do you mean stand up many tell me then we'll have a chance to discuss that a little bit today and third and make offense around the Torah let's go back to the first one the first one we have to be deliberate and careful in judgment and again we're not speaking to judges here we're speaking to ordinary human beings how are we supposed to interpret what kazal said at the very opening of payos that would stand Us in good stead over all the time when it says be deliberate and judement who are we judging what are we judging over here every one of us judges every one of us has categories many times you meet people and you say oh I got this guy pegged you spoke to him for five minutes I got this guy pegged I know exact you're judging you're judging right away You're judging you're making assumptions Rec recently I was told about a young man who was read a somebody somebody's proposed a perspective Bride for him so uh they went out on a date and after the date the young man came home and said not for me not interested I'm not interested so why not I don't know it's I don't that's not for me the parents said listen you don't know why you're saying that maybe if you went a second time you'll you'll see differently give it another try it's it's hard to decide just on one meeting right so he listened and he went out a second time the second time he came back he said I'm going to go a third time so so there was a change because this is Miss if you if you're deliberate and thoughtful about another person it's possible that you're jumping to conclusions unless it's egregious you know unless somebody does something that is totally out of the realm of and kindness that might be a different story but in general generally speaking you really you really can't give up after just one date you have to be miss you have to be deliberate in judge judgment and when we're when we're dealing with judgment we have to be deliberate because we could be jumping to the wrong conclusions and according to the Sofer what this means is that you have to be careful not only not to jump to conclusions but done you always have to try to judge someone shus has a fascinating story you might say it's the it's the premier uh story about judging someone well this you're talking about the judging judging someone uh the the premier story here is actually in in the gamar in shabas I wrote down the the D here I actually don't know the D but just while I'm talking here it's it's just lit my mind but uh the the uh yeah but the gor but the gar in chabas comes along and says on valid the gor brings up a case of it's the it's the primary uh story about judging someone and and this gar is spoken of quite often throughout uh anyone who tries to give an example of something that is the Kus uh it tells us it tells us what uh what we're dealing with here okay um so what happens is there's a fellow who comes from the north he I'm sorry he comes in the South he comes from down by beeva and he's looking for work in order to earn some money in order to bring money home to his family so he finds a job up north up in the Galil and he finds a job that's going to pay him fairly well to take care of someone's flocks and produce and so on and he works for him for three years he works for him for 3 years and after working for three years it came time for him to go home to his family and to bring them the pinosa that he earned over all that period of time and he comes to the boss and he says to him I'd like to have my wages I have to go home and I I want to bring the food to my family and the man says uh I'm sorry I don't have any money to give you I work three years and you tell me you have no money to give me okay so so give me some produce so the boss says uh I'm sorry I don't have any produce to give you so the man says uh okay uh so so give me some something else I can barter with extend extend a loan to me so that I could be able to go home and bring some money I'm sorry I don't I have no cash on hand whatsoever and it goes like this on and on and on until the man realizes I'm not going to get any money and he goes home feeling very very low as the says he came he went home he went home with a low feeling of what's going on and he comes to his house and he spends yum he came home for rash and J goes by and yipa goes by and sukus goes by and if the sukus his boss from the north comes to his house and he brings him food to make a suda that we haven't had a chance to have and he pays him all his wages the m is very thankful and they start discussing and the boss says tell me what what did you think after three years of working for me that I promised you the wages what were you thinking when I told you I don't have any money to give you said I'll tell you I thought that you had taken the money that you had and invested it in a very promising business venture that was tied up for at least two months and you had agreed to allow the person that you gave this m to hold on to it for two months and therefore you had no cash at that moment at all he said and what what did you think when I said I had no produce you worked in my Fields you knew I had tremendous amounts of produce what did you think when I told you I have no produce to give you so the man said I thought that maybe you had produce but you didn't yet take any Meer from them and if you didn't take any Meer from them they're not allowed to be eaten and given away and so you couldn't give me any produce and so on in each step of the way the boss asked them what were you thinking when I told you I don't have and you knew that I was a wealthy man he said each step each step of the way I recognized that there may be some difficulty with your giving me the money but not that you didn't want to pay me and not that you didn't want to give me the money the gar over there says when you judge someone you know what the advantage is that when a judges you he's also going to be judging if you find a fault in a person and you judge it when possible again without any egregious food foolishness and you judge the that in turn stands for you as a benefit to be judged that God judges you that's what the gar ends up saying over there and the boss said every single thing you thought that was possible was exactly what happened and He blesses him because you judge me Hashem should judge you so say what was there are some opinions that say it was RAB yes thank you from here we see that there's a there's a tremendous benefit to be done and that's why when the M says the first thing be deliberate in judgment be careful about the way you judge someone because if you it comes back it comes back and it does benefit for you because ultimately when you judge someone you in turn are also judged so that's what it means when it says that's what it means when it says be deliberate in judgment would this apply if you're judging someone the cops good and you ended up making a very bad mistake do you still get the cops good in return is it worth the price I I think when it says the cops over here to judge someone the cops it's not it's not in a case of where it's a monetary uh open and shut case where it's an egregious Point uh we're required to D if we make a mistake and judge someone positively and we turned out that it's wrong you still have recourse to to get your money so to speak you have that recourse people do make mistakes none of us are infallible but when the possibility exists to judge the Kus and it's not like I said egregious it certainly is for your benefit that hasem will judge you to okay I think the next thing the next thing that the uh that the M says is you are to you are to stand up you are to stand up many and when it says it's talking about standing them up what do you mean standing up T you're supposed to teach them and give them an opportunity to learn as much as they possibly can why does it use the term stand them up what do you have to do to stand them up the gar also in chabas has a discussion about the ALF Bays fascinating discussion about the ALF B garar ask a question what does Alf b mean and so on and so forth and the gamar brings up an interesting question what are what are the words for truth and falsehood what are the what are the two words in Hebrew both three letters Ms and she Ms and sheer they stand differently right Ms and sheer what do you mean they stand differently one basis other em Al me have more than one basis to stand okay what else about those three letters the difference between them any other differences the checkers the letters that you cap andus beginning of the alphabet the middle of the alphabet and the end of the alphabet you want to give a she excellent very good sheer are three letters that are exactly one next to the other kin all right it's but but they they're all one one letter next to the other in the alipas absolutely together that's she Ms no matter how you spread it it's the first letter the last letter and the middle letter of the ALF Bas as this fine gentleman said and and the other difference is the three letters of sheer when you take a look at a safer Torah I'm talking now about ashkanazi writing in a sa Torah thisi writing is a little bit different not much but I'll explain that in a minute too the three letters of K Shin and re don't have a leg to stand on a k as you know only has one leg and it's topheavy so that if you try to stand the K up it's going to topple over the re also it's got a on top and a leg and if you try to stand that letter up it's going to topple over the shin in askanazi script has three points but the three points come to a point on the bottom so that even the shin can't stand on its own in spy writing the shin does have a little bit of a base there is a discussion in the authorities who came up between the B and the r of exactly how to form the shin in the writing of a sa Torah and according to the Bas y it's got to have a little bit of a Base According to the r it's coming to a point the shin can't stand up at all why is there such a difference I'll explain that at the end of this we'll see an interesting point but all three letters according to ashkanazi script K sh will topple over and therefore they have to stick together very very close or else it won't stand at all you if if you're going to if you're going to tell a lie you got to you better make sure that you got all the facts clear and there's no loopholes because a good lawyer is going to ruin you on the stand he's G to try to get at it and at least he fall over because it doesn't have a base to stand on now the fire them however are going to say the only lie that you can possibly maybe get away with is if it has a little truth to it therefore the shin has a little bit of a base in fact Rashi says do you know where Rashi says that he says that in parl when the maragam went to to to speak about the land of Israel Israel and they came back and they started saying nice things you know says you have to have a little Truth at the beginning so the shin has a little bit of a base in the FY writing okay and has an Al which with two legs and you can stand it up because there's two legs to stand on the m has a base it'll stand up by itself and the tough also has two letters and it'll stand up by itself so when the M says stand up many what the Miss is saying start out with the MS Tas Ms T Ms Le teach them the MS because the Torah no matter how you slice it no matter where you tried to find fault in it you're not going to find any the MS stands on its own the proof 5,784 years and it's standing on its own it stands on its own you know how many philosophies have common gone you know how many loopholes have been punched in the various thoughts and different types of behavior that the world has tried to give out with they've promulgated all kinds of theories and they've all been torn asunder at one point or another every single proposal to help society exist Beyond just the here and the now has somehow not been able to do it even those who thought that they were the most brilliant philosophers in the world they weren't able to get the world to be stood up on a good base well Ms the MS lasts forever and since the MS Liv forever therefore when it says in the Mish it doesn't mean have a lot of students if you have a lot of students who are going you know every which way you're not going to have any but if you do them if you stand them up on their legs so that the EMS comes out then it's going to have a Kum and it's going to last forever and of course make fences around the Torah good fences make good neighbors you have a small hole in the Dyke you can flood the entire town you have to have good fences around the performance of the Mitzvah that's why there are so many Mitzvah that we do that are not the Ora so to speak they're not totally based on the orisa ideas but they're extensions of them in order to protect situations I'll give you an example there's a LW you should make a paret around your roof you have a flat roof and someone can walk on the roof and the roof is more than dos off the ground okay so somebody Falls over it they can really be hurt badly and of course if it's a high one not just hurt badly you can kill somebody right and don't put blood in your house if you make a good paret around the roof no one's going to get hurt and there won't be a case where somebody gets killed now this law is the Ora law that if you have a roof that's a flat roof and people can walk on it you have to make sure that you got a fence you have a fence around that roof how high do the fence to be how high does it have to be so it has to be at least 10 all right there are different discussions about how big a te is but we're going to go with what most people accept somewhere between three and four inches a is usually fist right it's about four inches 10 is 40 in okay you want to you want to take a smaller measurement 36 in 3.6 inches to a so you have to put a a paret around your roof now what happens if you have a balcony in your house a big house or a Shool you have a Shore with a downstairs with the men sit let's say in a balcony for the and the balcony doesn't have any fence in front of the ledge where the women are standing that's terrible someone get killed God forbid so what do they do when they make a balcony upstairs for the women so of course they put a fence the fence has to be at least like we said minimal 306 in I was a r a in Barak known as The Young Israel best Barak one of the most beautiful beautiful structures of a of a Sho you'll ever see it's absolutely astounding it's just beautiful has 1300 I think 78 seats in it and and the it was known as a k because all the great K performed there the most famous of course was MOS kitki and the cousin that I was with for over years benan Miller also a fantastic cousin and it was always a choir and would come you know and there were very often times that the sh had 12200 people in the sh all right so I was HED as the r and in the in the in June uh Yesa called Prospect Park Yeshiva rented out the Sho for their graduation of the 12th grade girls a girl school she Pas Park and the high school was having graduation and they needed a big venue and they wanted to have it done in a place of kadha so they they rented the Sho and they made the graduation on a Thursday night in the Sho when it wasn't being used for davening one of my kusus I learned with I learned a with him and we we actually built an A in and what were they they called in America Bungalow Colony we used to build a a in there and we learned together quite well he was a he's a medical doctor Dr Neil Ringle and uh Neil had a daughter graduating from fasbook Park and because it was a girls school so all the women were downstairs and they told the man that they should sit upstairs so Neil who's a was standing at the front row of the balcony and he looks at the height of the F of the rail that was there in the Sho and he started measuring you know a little bit you know not exactly but in a cursory fashion and and it's ridiculous it doesn't get anywhere near T it's like 25 Ines 24 Ines it's it it it just doesn't cut it and the space in between one rail and the other rail was more than three so that you couldn't say love and you couldn't say if you know the concept of love that if it's within three it's considered as if it's it's all one and he said this is terrible so after the graduation I was giving AIA Thursday night in sh he comes down to me he says you got to come up and take a look at this this is terrible do you know that the sh doesn't fulfill the Mitzvah of said come on what are you talking about the's 100 years old don't tell me that now all of a sudden it's it's not acceptable he said look you got to go up there have you ever been up there I said why should I go up there it's a lady section what am I what am I doing in the lady section he said I'm telling you you got would never go up either but you know they had the men upstairs so you know I wanted to see so he said go up I fig okay I'm taking a a tape measure and tomorrow morning when I come to sh I'm going to go up and I'm going to start measuring I go up the next morning I take my tape measure I said oh my goodness he's 100% right I haven't even got two feet over here I I got I've got an 18inch little uh little stoop and then I have about a foot or more space over here so total maybe I don't know 24 in but 28 in but there's a space and it can't be led what this is ridiculous how come nobody ever noticed this this can't be done it's impossible so I I figured I gotta I got to do something about this the first thing I did is I called one of my rabim who I was very close with at the time my predecessor in the Young Israel barar was Raab one of the great poim of our time in America I said I said uh Schwarz what what do you think about this he says well it's not really good but you know you just became the r there and you're going to start a war over there and you can kiss your job goodbye you know you know you don't want to do that I said yeah but I can't I can't leave it like this I got to do something he says okay so uh see what you can do use your head and figure something out and so on and so forth okay I fig Sunday morning everybody's in SHO they have a breakfast afterwards I'm going to take some of my chief batam I'm going to take them up upstairs and I'm going to show them and I'm going to tell them why I'm doing it and they said and they're going to say come on Rabbi don't be M on everything not m m dear I'm not I'm not interested in being M what you got to do something about this this is terrible so uh they said what are you talking about come on take a take measure we'll go up we'll show so the first thing I did is I took them down to the front of the balcony in the front row and one of them says whoa this is dangerous I said oh thank God you know this is good you know I'm now I'm good you know I said yeah you see this is really doesn't fulfill but the m has been good all these years I said not M Mak what's a Maka I never heard of it Maka you hit it's me they start with the what's a Maka it's not a Maka it's not a it's it's a fence a par you got to know the oh yeah what's this I thought the is good again with the back and forth finally I convinced them that they got to do something and they said okay we we'll take it at the next board meeting will take it up I said no no no no rashash is coming you got to get this done before we fill up that balcony I don't want anybody somebody fall off on rash it's coming the summer now if that's rash have the place going to be full we you you can't do that we got to do something now I I told you the m is good Rabbi there nothing wrong I said it's not the M it's the again I explained it again once more okay they had a board meeting and they he asked me to come down and explain I gave a whole sheer on a Mara and at the end of the sheer after a 40 minute sheer on Mara one of the guys says Rabbi we've discussed the M many times it's in good condition I said not a it's a it's all the same it's all the same now let's vote by the way Rabbi can you please go out because we don't want any prejudicial things over here I said okay Dr Neil Ringle was the one who I will learned with and who pointed this out to me Hashem has a strange way of working because Dr Neil ringle's mother was the Secretary of the board so at the board meeting they started discussing what's going to be with this Rabbi with these he comes up with what she gives a bang on the table and she says what are you people kidding are we orthodox Jews or are we not if the says that you have to fix it you got to fix it and don't give me this business that you don't know why and it's been here for many years just because someone's got the hole in the roof for 10 years doesn't mean it's got to go on forever if Rabbi still says we have to have a have to have it redone it's got to be redone and that's it they were ashamed so they had a vote and the vote was 28 to1 so they asked this fellow why he voted against it he says democracy you got to have democracy so that that was it anyway it's coming and I told them I'm closing off the first two rows of the balcony with yellow caution tape so that nobody can walk down to the front of the balcony and get hurt God forbid why didn't they do it I thought it was resolved because it was already no time to get it fixed it was close to Y at that point at that point we called now you have to understand this sh is so beautiful and everything there is done you know with the highest level and and there were there were brass bars that were part of this m and the brass is very expensive when you have a Shool that's half a block long and half a block wide you know it's very very expensive to fit so we call down one of the bass manufacturers who's going to make instead of one bar two bars so now we have L between the lower level and the upper level and now it fulfills the requirement of a marker and he gives us the estimate and he says it'll be $28,000 $28,000 we going to get $28,000 to spend on you know what they call frivolity okay but we have to do it we cautioned off the front two rows and after yff we had the fell come down he measures it up and so on and I'm there when they finish it and I say okay do me a favor give me the bill I'm going to present it to the board he takes the bill right in front of my eyes and he rips it up he says this one's on me can you imagine that he didn't charge the sh a penny this my Mitzvah wasn't it from Jew but he said this is my Mitzvah and he donated the new bar both of them beautiful didn't take anything away from the why because and this is really rinic on the inside of this balcony this is under this is under that rubric of where the Mish says make a fence around the Torah and that is something that if we stick to our guns and we're protecting of clel will always turn out well it's unbelievable whataya can do to help you accomplish when you are sure about where you're going what your stances and how you're going to promote the observance of Torah yes next week we'll continue on with the next Miss