The Glory of Tefillin (Part 2) By Rabbi Yitzchak Breitowitz

we were learning you know the question was that we were you know we're learning the laws of pidun haben and we included the idea of redeeming the donkey and it's a little bit of a difficult thing to understand exactly uh because other non- kosher animals uh don't have any sanctity at all it's only the donkey that we redeem and even today a firstborn donkey we would redeem by giving a Coen of sheep in fact this ceremony has come into Vogue in recent years in which people specifically buy pregnant female donkeys to be able to be M the Mitzvah you can see pictures go on YouTube you can see pictures uh in Kikar Shabbat they they not often but they have ceremonies I remember though that somebody once asked Rebel Yash once asked Rebel Yos um are you should you take off is it worthwhile to uh take off an afternoon learning session uh to go see a Pidgeon Petra said Rob Yos just stared at him he didn't even he didn't even answer the question but okay uh but be it as it may uh so so the so the interesting suggestion that was just made was that maybe the is actually connected to mashiah because the MH is described in the book of zakar as on a poor impoverished person Al who will ride on a donkey in fact in a kind of reverse engineering that was the strategy of yoska you know it's so funny I mean the Christians say oh you see Jesus must be mashia because he fulfilled the prophecy of the Poor Man writing on the donkey well it's exactly the opposite he knew the I mean you could you could stage this I mean he knew this was a prophecy so uh he did the particular thing that you know it doesn't prove anything it just uh the other way around but that's a very I you know I've never seen any connection I I I'll will try to check on that but perhaps there is a Messianic overtone in the connected to uh you know I used to have a Min I I I gave up the mug maybe some people liked it probably people did like it but I the reason I gave it up in which no matter what my Shear was when we approach a yum I would digress and talk about the yum I I more or less stop doing that I kind of stay on my topic simply because I speak on the yff and so many different places that I literally have difficulty giving another Shir and the so my my custom has been in recent uh recent months at least that I stay on topic no matter what subject to my normal digressions I mean that is but what's interesting is our topic is Fillin but in point of fact I'm able to connect it to Milla as well so so in a sense you'll be able to learn a little bit about porm in our discussion of of filin of Point number one is I want to just add a a uh a correction or an additional note to what we talked about last week last week we talked about the Fillin of Rashi and thein of rabenu and I had mentioned a third view ofin uh from the gim called Shima that was the name of a saor and I should also add there's a fourth version the rivit there are more than that too but but there are four basic versions that are brought down I just want to explain again the differences in the versions the btim uh the physical black boxes are more or less the same the difference is the arrangement of the parot so again just to remind you according to Rashi let's first look at the head Fillin then I'll talk about the hand filling the head Fillin you move from right to left but the right to left is not uh from the perspective of the person wearing the villain it's from the perspective of the person observing the wearer so right to left means left to right so according to rashi rashi is the simplest Rashi says going from left to right which is actually right to left from your perspective we simply follow the chronological order of the Torah that's all so for this left will be kades Ines next to it in third will be sh which is and fourth will be which is so according to Rashi you're moving from here to here you're following the order of the Torah now let me point out the shim Raba I'm G to skip right time for moment Shima Raba is exactly like Rashi except uh it's a mirror image Shima Raba moves from right to left from the perspective of the so if according to Rashi it's going in this direction ises so basically both the shim and Rashi have a common denominator that the order follows the the order in the Torah itself but the focus is when you go from right to left is it from the perspective of the one wearing the Fillin or is it from the perspective of the one observing right now stomp are made according to Rashi in fact even those who are like R and I'll get to in a second again do not follow shim Raba shim is it says only for the greatest sadik of the door has a that the rebi only the rebi wears in addition to ra many kads virtually all kabad even Bar Mitzvah kids wear rabenu as well as Rashi but only the rebi is allowed to wear even allowed to wear the Shima Rabin and in fact uh that is kind of the proof if if the prior rebi gives a son-in-law gives somebody the shim Raba even if he doesn't say the words you know you're going to be rebi that's considered to be us a sign of the conferral of authority now huh no is shim RAB is the order of Rashi except you're going you know changes oh when does the reab I'm not I'm not sure it is put on it is it is put on last it is put on last uh but I'm not sure again I honestly don't know I I never was in 770 for shakas I don't know if the Reby puts it on publicly or privately it may it may be that he puts it on privately uh in his office afterwards I I don't know but I I'll try to check on that now yeah so that's correct so it's no no no and that's true according to Rashi and it's true according to the only difference is where do you start y men is y men from your perspective so I start start from my left left going right or right going left right so Shima RAB is the mirror image of Rashi Etc okay now rabam uh again and we talked about last week very briefly that it's obvious rabam who lived in the 12 the 1100s did not invent a new opinion of Fillin this is actually an Ancient Ancient mlus in Israel and in places like Mada and you know other other places that we find artifacts you will find both versions of Fillin so it goes way way back even then it's a mystery how did the controversy originate but nevertheless the one thing we can say is that R did not invent uh this opinion that would have been impossible but Ren's idea is that based on the USI and other interpretations that uh it starts off like Rashi shat the sh to the I'm sorry kades but then you start from the other end which means the two par that begin with are next to each other so it'ses and then starting from the other end it's and this is often described as the beginning withay are together now the rivid is simply the mirror image of RAB other words it's the same issue the rage follows Ram's order except instead of going from here from from my left to my right it goes from my right to my left so the it may be hard to remember all of this but the basic idea is that Rashi and shim Raba follow the order of the parot except they simply differ with the idea of right and left and Shima Raba I'm sorry and rabenu and the rid follow the hav and they also differ whether you go from right to left or left to right now these are the four basic types of Fillin I'm not aware of anybody who wears rivest Fillin it's interesting um so even though Shima we have the re of might wear sh RAB but eveni did not wear four pairs of chillan uh now I did mention it's interesting you know one of the most well-known laure campaigns they're called MIM is to get everybody to where it's filling right so we have thead guy are you Jewish right the ubiquitous are you Jewish type of thing uh put Onin so interestingly enough you know I guess people always try to find Pim and everything uh there were a number of people that were very critical of the Myan uh I'm obviously not but I'm just me just reporting that there were people that were critical and they made two arguments argument number one is that most of the people who will put on fill and will like will never do it again most and therefore what's the purpose of doing it once on this the rebi had a very very clear response and then the truth is uh that there's a special category in the gamor of a person who never wor Fillin that there is a certain special gim for a person who never wor Fillin and therefore the rebbi said even if it was only worn once you've taken the person out of that category besides the idea that one Mitzvah causes another Mitzvah and things can lead to other things that's true also but even if we knew 100 with 100% certainty that he'll never put on filling again he is recharacterized in a different level in his relationship to God that's a beish gamar the gamar has a category of PO is those who sin with their bodies and it's a head that never wore never wore F okay now Point number two though is actually a a more difficult point and an interesting point and that is is some of the people who put on fillan may not even believe in Hashem in other words they're doing it ethnic identification they're doing it because the kabad guy is bothering them Etc and therefore the interesting question is if I do a Mitzvah this may happen if you have non-religious relatives who come to Bar Mitzvah or whatever it is you know they say Bros or have alas if you don't believe that God gave this Mitzvah if I don't believe either I don't believe in God or I believe in God but I don't believe in Torah I don't believe God gave this Torah I believe it's folklore of the Jews is it a Mitzvah can there be a Mitzvah if one does not believe in in God or one does not believe that the Mitzvah comes from God even if you believe in God in the abstract that is a very very difficult question some want to differentiate between and meaning if I give charity to the poor or I heal the sick then even if I don't believe in God I'm going to get reward for that because I inherently did a good thing but the argument is if I do a ritualistic action like shma or Shon Orin or even Shabbat if I don't connected to God see there's no there's no objective good thing that you're accomplishing other than serving Hashem so some want to suggest that even if we assume that the atheist who cures cancer will get reward from aades because they did good in the world the atheist who puts on Fillin kind of didn't do anything because if he's not using it to serve God what is the objective value of the mea now this is a deep question this is not a simple question uh Al cabala the rebi maintained that the action itself does things but he also pointed out it's not worse than it's not worse than for example we have a child below Bar Mitzvah and we do mitos for a child below mitvah now technically it's not a Mitzvah so what is being accomplished the answer is even though it's not a Mitzvah it is training for Mitzvah so who says can't apply to an adult if you're 45 years old so maybe maybe you're not doing a Mitzvah but it's not worse than training somebody to eventually be able to do a Mitzvah this is an interesting thought that training can apply at any age and therefore yeah if naus or whatever keep shabas or or worst filling maybe it doesn't count but it's not worse than training somebody habitually ating somebody in mitzvot which may eventually lead so there there were criticisms but the trainer uh yes the train it's the trainer it's the trainer yeah yeah yeah so be it as it may this was the Mah of Al so I want to tell you a story so normally this is a cute very cute story normally when we think about who was the Reb's target audience so you obviously think about non-religious people who were not wearing Fillin but I will tell you that the reesin MI changed R mosha Feinstein's part of the reab sash was not only on those who were not yet religious but on the the writes that the of should only be worn by great right so take it on but generally speaking you have to be that doesn't mean be but it means you're well known in piety so the rebi wrote toosha and said hey you know a man like you ought to wear rabenu you know how can you not wear rabenu mosha was not wearing it at the time so ra mosha Feinstein answered he said you know in Russia I used to wear rabeno thille and I I lost them but the thing is this since rabenu fill is going beyond the I would only wear it if I had a sare that I could 100% trust rosha said in America I have not found a sofair that's 100% so when it comes to Rashi I got to do the best that I can because I got to do the Mitzvah so I do what I can but if it's not 100% you know I'm not going to take on a if it's not 100% soich rebi said I will find you a Sofer that even you will say is 100% so he found the sofa that rosha tested and went over 100% so ra Moshe in his 70s or 80s began to wear RAB SP so when you talk about who wasi marar it wasn't just the guy that didn't keep shabas he was marar the godor to take on the Hana of renu's now interestingly enough as I mentioned last week I think the v as great a person as the vone bka did not take on RAB Fain because Dagon said with his genius that if you correlate all of the different opinions on Fillin not just the four that I gave you but the btim and the he says you would have to wear 64 pairs of Fillin and of course he was able to enumerate all the 64 permutations uh by the way just again I'm sorry for digressing you know I'll just give you another example of the Von's unparalleled Mastery of Kor uh the villon taught that um every person should memorize a track dat of talmud so even when they're walking in the street they'll have something to think about in learning so there was one of his who learned over and over and over and over and over again till he for sure knew Every Word by heart and he took the misstep of asking the Von to give him a test on it he was so confident that he could pass a test of the vagon so the vagon asked him a question things like how many times is a bay mentioned uh in the M how many times is ran mentioned now today we have computers it's see but this is without a computer now then he asked him and this is still a mystery to this day how many cases of kosher suus are discussed in the M how many cases of pule suus are discussed in the m and and then the gr said an amazing Remis only he could come up with Suka is spelled in two ways sometimes it is Mal with a V and sometimes it's without a V without a v the gatria of Suka is 85 with AA you add six the gatria of Suka is 91 so the Von said Malay means ker there are 91 examples of Kasher suas equal to the gatria of Suka Mal and there are 85 examples of P suas equal to the gatri of and he of course he was able to count them to this day are trying to puzzle this out they go through and they try to figure out what was he counting and what was he not counting and they try to compile this this is actually a brain teaser for kind of an advanced seduka whatever it would be uh and trying to figure out the 95 the 91 and the 85 this is the gr so by filling as well he knew there was 64 different combinations uh how can you be how can you be y now one other thing before I go I I want to before I go to the porm connection and that is how does Rashi and rabam work again I want to clarify it a little bit more on the fill in of the Y remember the filling of the RO you're dealing with four parchments that's why you see the compartments there and therefore we have a big mlo about the order of the parchments right left left right Etc the fill in Shad is only one big roll you don't have four paragraphs now let me just explain something if you ever would open up H fill in shalat and take out the parchment and roll it out you would actually see it's not written like a m mza has only two mza has sh and Sh but in a m it's one is on top of the other and then under it in Yad it actually is not that way Shad is they're next to each other horizontally uh so again according to Rashi if you would look at the Shad once again you would have I'm sorry you would have according to you would have so the same way you organize them in the RO they're written side by side in the but there is one very very interesting look and that is in the where it is one continuous par par the is whenever you write a Torah or at least and sometimes even the you have to write them in the order they're in the Torah which means like you're going to have to write it the same way you write it according to Rashi you write sha in column one keep you write kades in column one you write in column two according to Rashi you would then write shma in column three and then you would write sha in column four that's how Rashi would do it the way rabu would write it is this kades in column one column two skip column three write shma in column four and then go back and write in column 3 which means even though the way it appears it's not the order but even like R it must be written in the order now that's not true for the filel r because fil I mean you can use paros of different years I mean I I could use paros 100 years old so obviously when there are separate partiot we are not mockit in when they were written but in a single CL there is a of and that's even true like rabam which means you really would know this is an undetectable Soul meaning if I look at Rab's filling I and I see that order if theoretically IM was written in column 3 before I wrote column 4 The Filling would be puzle but how you going to know that by the way if you I don't know if you heard of this this is something interesting and you know um everyone knows any if anyone has been a bore or you've seen it that we have a you know a book a saer that's called so that way if you're trying to prepare the laning one column has the TR and the vowels and the other column is the of a Torah so that way you know you can prepare how to lay right is every Mitzvah boy gets a a TI now there is a more advanced form of Tik it actually costs a lot more money that's called tikon Sim ticken sofim is a manual that a Sofer uses that they consult when they write a safer Torah now obviously it has to be very very very exact not only in terms of the letters obviously but the breaks and the parot and stot the paragraph divisions sometimes you have a paragraph division where it starts on the same line with the breakable nine letters sometimes it skips to the next line and again that may seem trivial to you but I sa Tor is actually puzzle if you don't have the and the stum out big letter small letters dots all sorts of different features so just to give you an example of a cost a standard tick for kator costs around $30 a ticken s cost around $250 it's it's a specialized work so imagine this this is really it's really kind of a pretty serious problem there was a very he still alive who wanted to produce the definitive ticken sofm and he produced it and he kept on improving it and improving it and improving it he was doing it on a computer word pressing on a computer now the problem is and anyone who types an email knows this I think the Sofer was not so computer savvy when you change something in in a document that can affect the formatting you like you know 10 pages down in a little way it'll move over a half an inch or whatever it was discovered that because the sofa was constantly making changes in the tun down the road uh paragraph divisions were obliterated and sofim were writing cphr Torah based on this Tik and the number of sulum it started with that people passing i r different shilas and i r noticed mistakes that never existed before paragraph I mean and this came precisely because of the word processing errors right so uh it's a it's a very very serious thing like again in a typical email it's not a big deal something gets moved over a little bit in a tick and sofm it is a very very big deal because uh if something is supposed to begin on the same line and as a result of adding something it starts the next line you've changed it from a par to a par which is actually puzle the whole sa Tor is puzzle so this was a little bit of a scandal that they estimate I'm just not sure I haven't followed up the numbers they estimate that uh 3,000 T of these tun were sold that means 3,000 s had them and they estimate oh I actually don't believe this number they said the average suur I don't believe the number but was reported the average s can write two c Torah a year although that sounds a little unbelievable to me uh and if that's true and this was available for 3 years so you're talking about potent potentially at least thousands of C Torah and there's actually some recalls on C Tor that were written over the past three years that they need to be computer checked but but here's the thing even the computer check has to be computer checked because the computer check itself was programmed based on this best Tik so the computer check is not is not good anymore uh because uh garbage in garbage out the errors were built into the computer program so this is a bit of a a specialty Shila that you know most raban including me are not necessarily experts in but it is quite troubling the mishit here in arel is kind of working day and night on these various recalls so again if your Torah is older than than three years uh it's not a problem uh because uh the old tick right sometimes old is better right uh the old TK didn't have these problems so you can assume it's a yeah I'm sorry you want say I was asking it only three years yeah it's a threee it's a threeyear window uh their concern for any toras that were written in the past three years need to be rechecked uh to be sure that they're not guilty and now again the problem is this S I don't want to mention his name uh is not a he was an he is an he is very skilled in in SAS and uh his intention was totally he must be heartbroken uh that he was that he may have may have been gorm these mistakes yeah theow book to be published if he didn't complete everything to fromes to to the end before it became a final Edition no he did he he did he did he did complete but he didn't proof read he had already proofread other words the problem basically was you know he had proofread everything carefully and then he made some tiun changes the problem is he didn't realize that he has to recheck everything that comes out yeah well again I mean uh apparently you know maybe he grew up in a home where you weren't allowed to have internet so therefore he never got he never got used to computers I don't know yeah is it true that in the old C Torah like the yha C Torah sometime the column is longer and now it's more or less standardized so that the first word in every yep you're you're correct uh safer toras in theory do not have to be standardized uh columns could be different sizes uh different columns can begin with different words meaning uh it's not a requirement per se of standardization a column could have 20 lines a column could have 40 lines even millas you can see that a column could have five lines you know you know however the mhog Mark just to make it easier to check that that that that we today we do have certain Min but Hally even the Min only the Min is that certain words should appear at the top of the AL selectively throughout the Torah there are certain passages that are supposed to right begin that way uh but certainly every column does not have to be the same in every sacred Tor yeah yeah is AB there there's no there's no no question that he has an absolute obligation and I'm very very sure that he did it I don't know the person but uh based on what the way he's described I would be 100% sure that he would if they did if he wasn't able to contact them is the Torah okay that they're using well well let me point out an interesting thing uh the rambam actually is that you are y Tor even with a Torah so it's very interesting the ram actually says that yeah if you're sa for Torah is missing a letter missing a word it's puzzle but doesn't need doesn't need a kosher sa for Torah in fact if you think about this this is implicit in our own hanh I mean think about this if we're reading a Torah and all of a sudden we discover a letter is missing or whatever it is so what do we do it's complicated but the basic idea is we put back the Torah take out another Torah and continue from where we left off now you may ask an obvious question if the Torah is pule why do I just continue from where we left off at least I ought to start from the beginning of the par and maybe I ought to start from the beginning of the Torah you know shabas we're going to read everything from parus braus you know to to what's his name the answer is we actually rely on the ramb that that which we read even in a Tor is acceptable we don't want to continue to read in a puzzle so the truth of the matter is as Innovative as the rambam sounds the truth of the matter is we in fact rely upon the rambam which is why we don't have to start from the beginning of the para or reread the other par meaning we're not going to continue to read in a Torah that is puzzle but the rambam says if you did you're y so in a way even though this is a very serious mistake uh it's not totally serious now Forin it would be very catastrophic because thein you are not yot the Mitzvah ofin but I'm not sure I don't know if this ticken was used for I'm not sure it may have been for for for Torah yeah since mentioned so they W it together M and yep very good that's that's very good uh thinking is linear thinking is analytical analytical the word analysis actually means to divide divide things up yeah mistake so at that point at that point is exactly the situation we will continue reading in the sa Torah but but the big question is um will we have oim that will make uh new bras meaning we don't want a braa to be made an APLE sa for Torah so we would be M the now we would we would call up we would call up we would finish in Aliah and then say but we would not make a a on it um so like the rever you you actually would make a but we don't we're not as make as the rambam on that of course one might ask a very simple question so what is the meaning I mean I mean if a p Soul sa for Torah according to the rambam can be used for Torah then what is the sign what does it mean for a saer Tor to be pule what what what are you losing according to the rambam what is the difference between a kosher saer Torah only no we we can only be the r does not say but the short answer is there's another Mitzvah about Torah there's a Mitzvah the right to say for Torah so that Mitzvah most of us are not M anyway but that Mitzvah you're only M with a kosher Torah so kosher and would be the Mitzvah it would not be no uhor huh I'm sorry yeah so that's the okay so now let me talk a little bit so again I I want to just clarify the four main par parot derangement and the interesting anomaly that according to ra you do have to write uh sh before sh even though sha does appear in third in third place there's and this is an example of an undetectable because I look at's y I would have no idea whether it is that or that but I assume it's done in the in the right way so now let's talk a little bit about porm and the connection of porm toin we know the beautiful Pas that that we recite in havdalah uh from toar to the Jews there was light and there was happiness and S rejoicing gladness yakar honor glory by the way interesting thing interesting thing uh you know for havdalah when we say havdalah so the Min of most people is that we when we have the which is not in the but it's a prayer so shall it be for us so the Min people often say that PK out loud and uh you know people ask me uh where is the of the Min of saying out loud for so you figure it got to be somewhere look at m b look somewhere uh the truth is there is whatsoever and the origin of the minog is a mistaken maybe intentional extrapolation from millas Esther in millas Esther there is a Min that certain Pim are set out loud and one of theim that are said out loud in millas is so at some unknown date some unknown person was hearing abdalah and it reminded him of millas Esther so he said it out loud and you know that person whoever it is was responsible for a new again I have nothing against it it's it's perfectly M because until you say the bras of in that IND directory paragraph you're allowed to be mopsi so there's nothing wrong with it but it's interesting that the the minog itself did not have a Mak it was a mistaken extrapolation from melas Esther that does have a m another bit of havdala trivia uh I don't want to do a musical rendition but you know the the song that that's the niggan abdulla that's very popular among young people so that the origin of that uh is Debbie fredman uh who was again I mean she died of cancer she was a very very fine person but she happened to be a reformed a reformed musician and uh this was her niggan uh for havdalah that she wrote uh Debbie fredman and therefore when you have like these kivas that like to sing along again again I'm not I'm not going to stop anything uh but thus they should be aware well maybe they don't have to be aware it doesn't doesn't hurt but uh that that is the source of that just as I have heard now this I cannot confirm thing I know for sure uh the standard at least American niggan for the first paragraph of benching right the nigan the benching comes it is said it is said uh from morai Kaplan who composed it for his daughter's B Mitzvah which was the first B mitah that in the United States that was the source of thatan Googled the name just interesting uh interesting person Mor K Kaplan uh he went through the gamut started off as an orthodox Rabbi and they went through everything till the create invented Reconstructionist uh Judaism uh and and the like okay but again uh you know you're going to say well you could say well listen uh there are songs that you know come from Ukrainian folk me Melodies and it you know it gets Sanctified okay there is a process in which we bring things in and things can get elevated but just just you know just have a little knowledge it's interesting to be aware of some of these uh yeah yeah D frean died a few years ago again she was a very very gifted musician composer uh again a spiritual person I I don't say anything negative but but she she was affiliated with the reform Reform movement and this very is a very popular havd very beautiful song yeah yeah it's a very popular havdalah uh tune uh even in the ISA world at least among the bachua in particular they love to sing it because they heard it in college and and and uh and and the like okay okay anyway uh back to M oh they actually give the name okay maybe Mor Kaplan commissioned him maybe that was it I I believe it was commissioned for his daughter's B Mitzvah uh okay which actually makes sense was not a composer father very okay all right okay all right well this may be uh this may be a subcategory of in some ways but okay I mean listen even with as you know there there are different controversies about and and the like again but let's go back to the so the has a on each of these terms a Torah to the Jews there was light that refers to Torah learning A Renewed commitment to Torah learning Sim Z that's the celebration of PM the the feasting and and the rejoicing s is said to be MAA bris MAA what does that even mean I mean they were doing a bris before that but there was a renewed I I'll come back and explain this there was there was a renewed commitment to the for britz what does that mean exactly we'll see in a moment and the final one is yakar Glory is toilin toilin are called yakar the glory of the Jewish people so it mentions four things it mentions Torah it mentions the holiday of PM which is the most obvious thing it mentions Brit and it mentions tan because yakar glory honor yakar is honor uh is fillan filin is the honor the crowning Glory of of the Jewish at least the Jewish man so we do see even though it's hard to understand exactly what this means that the holiday of puim was specifically connected to a renewal of the connection toan so just to talk briefly what is the connection between fillan and poor and by the way this is the halik m of why in the daytime at least the men are supposed to wear theirin during Kila technically dabing is over right so you don't have to wear yourin uh but the is based on y connected to porim the Fillin should be worn and this is why in ER Isel you will notice uh the aab uh at a bris at the bris of his son will wear it's fing on even if the bris is in the afternoon so it's not chakas the aen will put on Fillin before the bris based once again on this treasure that uh we find that and bris are just opposed is the in this of bris andin says that they should be connected so you see two things filin is connected to bris andin is connected to porin because it's in in the Milla itself so what the gar Milla the gar Milla says Yak theying they bring in another source that's B well well well yeah it's not from the word jakar per but it says in by says all the nations of the world will see that the name of God is upon you the yua and they will rever you they will fear you and rabi elzar says that refers to wearing the Fillin on the head which brings the Shina down so kazal say that's the greatest Glory a person could have and therefore it's called yakar because of that PK even though the word yakar does not appear in that PK itself yeah I I've been to late readings OFA like in late morning and I've never seen them word fill it's an interesting Hara now it could be if the balore was already yot then he doesn't have to put on to filing again but it it would appear the truth of the matter is if truth be told if the person was not yot yet and he's being yot with his late reading he should actually put on and similar to the bris where the Yen um again in America I I haven't seen that minut so much but I've seen here in ER that even in afternoon bris uh the father will put on filling of course yeah you you make a filling the whole day until night yeah yeah if you put on filling at M time uh you make a on Tish is a good example Tish is the one day a year where the ashik Min at least is we don't wearin until and we we make we make the regular bras and if you put Onin five times a day every time you put it on you make a braa uh if you go to the bathroom in the middle of Ding and you come back and put on your fill and assuming you're allowed to interrupt you make the Bros Onin unlike Talus it's interesting just again just a digress for an interesting uh if in the middle of shakas I have to go to the bathroom so I take off my Talus and my Fillin and I go to the bathroom when I come back assuming I'm allowed to do interrupt I put on my Talus without a br but I put on my with a and the difference is the following following a Talis theoretically theoretically I'm allowed to wear in a bathroom a Talis is a garment so therefore my going to the bathroom is not such an interruption in the Mitzvah because I could have theoretically done it there and I'm not allowed to wear in the bathroom and therefore it's as if I interrupted my Mitzvah so for I have to make a new for the Talis I do not have to make a new a new BR okay because the position of that's correct that's correct that's the marker of the sh of to itself okay yeah y all right so now let's talk about uh it's brought down again if it's in the afternoon they don't they shouldn't put Onin but but they should yeah they should leave their even the B even the people even the audience uh should keep their on during a a bris now I I mean uh if I go to a br if i d in shakas in one place and I go to a bris it has not been my minute to put on fill in there but uh there may be there may be theoretically a mum even even for that all right but what is the Shas between po him and Fillin per se A Renewed commited Fillin so there are two answers that may suggest themselves answer number one is you'll remember that to fill in is a form ofal tah reacting God's Torah right we put the filling of the Y on before the filling of the RO just like the Jewish people said at Matan Torah Nas we're committing ourselves to action that's the hand and then the nishma then we'll try to understand it so every morning that a person puts on filling there's a new nishma we're accepting God's Torah unconditionally in other words my commitment to action is even before I understand everything now porm itself is a day of a renewed commitment to mat Torah have on the words in the Milla we accepted what we accepted the interpretation is we accepted onm what we had previously accepted at Sinai at siai God held the mountain over our heads and said if you accept the Torah that's great if not I'll flatten you like a pancake maybe later I'll I'll go over that but there was some element of coercion in the original Matan Torah on puim we accepted out of love what we had previously accepted out of fear and therefore porm itself is a y Cal and therefore it's connected to which is the daily Cabas ofas yeah did women say it as Wellen I'm I'm assuming yeah I'm assuming yes every every single Jewish person said the nishma way of well you know that's it's an interesting it's an interesting question but again the standard answer that is given is uh some people like it some people don't like it is that women have a stronger internalization of this amuna it didn't need it it didn't need to be manifested in an external action because it is part and parcel of their innermost spiritual Essence uh I mean that's Mahal and I think you know you can't gener iiz anything that's all men or this and all women are this is always going to be a a problem but as a general tendency you know women are generally stronger inun uh than men and as a result the need for externality gets gets diminished in that in that sense huh doing something right right it's internal so that's one connection toin that isal T and itself is that daily there is a second aspect and that is everyone knows the well-known gamorra this is probably a teenage boy's favorite a person must drink on till they don't know the difference between cursed is H and blessed is more now the truth of the matter is I don't want to get into the drinking issue so much uh we know in in fact the OU itself has taken positions on this and many rashash have that excessive drinking even on porm can unfortunately uh be a dangerous thing there have been I mean not a tremendous number but there have been some there have have been deaths uh due to Hol abuse on porm getting into accidents and the like there's also of so I'm not here really to Advocate uh for or against drinking first of all others say the drinking is only at the time of the not the night before in the whole daytime and it's only wine and not uh other alcohol and the like uh so I don't want to focus so much on the drinking other than to say that drinking was a medium that brought a person to sim but I want to focus on the significance of the cursed is H blessed is Mori what is the point of not knowing the difference between those two so there is a parish from the nas one of the great great Aron on Milla sester and in his introduction he says the following there's a gamar in Milla that says that when aash took off his ring and gave it to H he gave H authority to kill the Jews right that's the official Authority that was better for the Jewish people than 48 male Nim and seven female niot right there's a total of um of 55 prophets recorded in tanak actually many more but 55 are mentioned by name Rashi goes through thees 48 of them are men and seven of them are women and hon getting the ring did more more for us than all of those prophets why because what do the prophets constantly say do CH cha cha du cha be better be better be better be better and we don't listen to them at all what happens is when hon gets that ring all of a sudden we do Chua We Come Together We fast we pray to Hashem so kazal say in retrospect not not that we're grateful to humm humon we're not grateful for but in retrospect what Hamman wanted to do to us had some very very good effects it brought us to chuva it brought us to cabal sat so here is the thing when we think about the Sim of porm we think about the Yeshua that morai engineered we don't think about ohem there was this Gaz that we almost got wiped out we would have been happier if there wouldn't be such a gazer but on purm you try to reach a level of sim in which you understand that you're grateful to God not only for the good stuff in life but you're grateful to Hashem not to ham you're grateful to Hashem even for the adversities even for the challenges that there is no difference between the Yeshua of Mori and the curse of H because both of them are gamova both of them brought us to a good and valuable place in other words if we wouldn't have had the G of H we wouldn't have had this chuva we would have just continued so you reach that Sim so essentially the Sim of porm is to understand that even the difficulties of Life have a Positive Purpose from which we benefit from which we grow that's gam as the writes gam is not the na that everything will have a happy ending unfortunately life has tragedies we're experiencing tragedies now but it does mean ultimately everything has a purpose everything is ultimately for the good even though in this life maybe we're not going to understand it I knew a member of my show in Silver Spring he's not alive anymore he was a survivor of a concentration camp and he used to say that when he goes to shamayim now he is in shayam he has a lot of questions he's going to ask God and he's hoping he'll get answers and that's an issue that certainly is an issue but rest assured that on some level there will be answers even though we don't know what they are and at least in Milla in microcosm we actually see that the Gaz of H did a lot of good for Israel so some see that you understand this idea that's fill in itself if you remember after the mosu asked God show me your ways what was the question the gar bra says the question is Moshe wants to know why do the righteous suffer you're a God of compassion a god of Mercy a god of fairness why is there so much suffering in the world for people who seem to be good so God gave him a very strange answer God said I'm going to put you in the Clift of the Rock I'm going to cover up your eyes I'm going to pass by you and then I will remove my hands from your eyes you will see me from the back and you will not see me from the front and the talmud says he saw the knot of God's head fill and God wears fill in also that Moshe saw the ker Shel filling whatever that means obviously there's much much here that we don't fully grasp I see God from the back not from the front and I see the nist Fillin so the way this is explained is if you look at the Fillin sh Ro you see two straps that are hanging down from the knot one to the right one to the left in cabala the right signifies loving kindness the left signifies judgment strictness retribution from the front meaning as things are happening in our lives I sometimes see ra and I sometimes see Den but from the back meaning in retrospect after all happens the end of time mashia I will see that the and the come from one knot in the back meaning everything is r g is Rim in Disguise but it's still R so therefore that's the second connection because if porm is a reminder to see the goodness of Hashem even in adversity that reminder is built into the as well so those are two explanations of whyin has a connection to por one is and the other is to see the of even even in concealment so I wish everyone a and be of G and Yeshua all of the enemies from Persia who tried to destroy us still coming from Persia one way or the other uh may it all be reversed and may it fall on them d