Parshas Beha'aloscha: Komatz

This Torah class is brought to you by torahanytime.com. Okay, good evening everyone. Welcome to our sheer on parashas Behaaloscha. The sheerim on safer Bamidbar are sponsored by our dear friend Rabbi Isaac Soloveitchik l'il nishmas his father Shabsai ben Yitzchak Isaac whose yahrzeit was yesterday. Shamash and Evan Aliya, the whole shul family, I'll be a skold tzedek. Actually yesterday I was in Montreal and I remember toward the end of the day so I figured that the we're machavin that the sheer today will within the span. The sheerim on sefer Bamidbar are once again sponsored by our dear friends Dr. Zachheim umishpachta l'il nishmas of Eliezer ben Rabbi Yaakov Zachheim and l'il nishmas Dr. Zachheim's mother Rivka bas Tuvia Halevi. L'il nishmas Shavin Aliya. They should be melitzei yosher for their whole family. I'll be a skold tzedek. Welcome everybody. So you wanted to know whether you could still participate in the campaign. I thought you might want to know about that. So the answer is yes. We're still pushing toward to be able to bring the binyan to its desired goal. So if anybody still wants to participate with any of the building dedications, if you want to put your name on the building, you want to call it the um the Goldman family building where the Goldman family Beis Hamedrash where the Goldman family kiddush room that's still available. If you want to do all of them, it's also still available. Azriel on a first first name basis. The Azriel the Azriel building. Okay. Um So now we finalize our plans. We're going to be visiting the country of Tzarfas in the summer from July 26th to August 2nd. We're going to be going to the grave of Rashi for the very first time on his yard site on Chof Tes Tammuz, as well as the Kvarim of other Baalei HaTosfos, Rabbeinu Tam, the Rashbam, the Ri HaZaken, the Raavid, um in Ramerupt, in Provence, in Metz. So, if you want to join our trip, you could uh go to our site. There's information there. And um check out the information on the email. It's uh being a run by LaLechet, and there is an early bird special. So, if you uh would like to join us, you are more than welcome. Parshas Beha'aloscha, we have a very unusual subject today. The subject is kamatz. How are you going to make a shin out of a kamatz? Well, watch this. The Gemara, the Mishna says, Mi she meyser Rebbi Akiva, batla kavod haTorah. When Rebbi Akiva passed away, the honor of the Torah ceased. Why? What did Rebbi Akiva do that brought honor to the Torah that ceased when he passed away? So, the the uh commentaries explain, Rebbi Akiva darshan every koitz, every thorn. We know that letters have shatnez gais, certain letters have tagin. Rebbi Akiva darshan the meaning of every little crown on every letter of the oisiyos. So, when you ascribe significance to every detail of Torah, that means you're saying every small point is significance, you're honoring the Torah. So, there's no there's no greater honor to the Torah than to say that every little minute detail is laden with tremendous significance. So, when Rebbi Akiva died and nobody was able to expound on the small minutia of the Torah, the honor of the Torah ceased. So, we're going to speak about the kamatz today. And a rule about the kamatz. The possuk says in this week's parsha Vaya'asu Okay, fill in the blank. I went to my in-laws for Pesach I went Do you go for Pesach or do you go for Pasach? I went to Orlando, right? 97% of the Jewish people a few months ago went to Orlando for what? Pesach I'm not endorsing that custom. For Pesach When do you say Pesach and when do you say Pasach? Well, there's a rule. Whenever the word appears at the end of a possuk, it's Pasach. There's a rule that a nekuda becomes a kamats at the end of a possuk. It's transformed into a kamats at the end of a possuk. For example, What's your Hebrew name, sir? Dovid Good. In the Bible, who is Dovid's father? Yishai or Yishay? Yishai So, Oved gave birth to somebody named Yishai and a different guy, Yishay, he gave birth to Dovid? Were Yishai and Yishay related? Of course, they're related. They're the same person. So, why is he first called Yishai and then he becomes Yishay? The answer is he doesn't have a name change. It depends where he appears. When the name is at the end of a possuk, it's kamats. When it's the middle of the pasuk, it's patah. But, there are many exceptions. So, really the the name of the holiday is pesach. So, then why in this week's parashah, "Vaya'asu benei Yisrael es ha-pesach be-mo'ado"? It's not the end of a pasuk. Cuz there's a tipha on it. Ah. So, Azriel of the Azriel building wants to say that that it's a tipha. Now, a tipha is somewhat of a stop. In trop, there are two kinds of stop. There's something called melech where you pause. And there's something called meshareis where it services the next word. Now, normally a a tipha is not like the end of a pasuk. It's not a full pause like the end of a pasuk. So, really it should be pesach. In fact, the masoretic note indicates it should not be a kamats. The masoretic note says, "How pesach leslay kamats? Should not have a pesach. It should not have a kamats. Bechol esnahta de-soif pasuk de-havasei." Only at a esnahta or at the end of a pasuk. Now, if it appears at the end of a pasuk, it's a kamats. If it appears by esnahta, you know what an esnahta is? It's also it's somewhat of a pause. It's a full pause in the middle of a pasuk. It also takes a kamats. And yet in this pasuk, the word pesach is not at a soif pasuk. It's not at an esnahta. And yet it's still pasach. What's going on over here? Says Rav Yaakov Kamenetsky, "This is an illustration of a great principle. The principle is love davka soif pasuk makes it a kamats. Love davka esnahta makes it a a kamats. The biggest pause in the pasuk will transform it into a kamats." Now, if there's no Asnakhta, again, you know what the Asnakhta is? Asnakhta is the main pause in the middle of the pasuk. This pasuk happens to be unique. There is no Asnakhta in the pasuk. So, if there's no Asnakhta in the pasuk, the tipcha, which is the comma, is promoted to the status of Asnakhta, and therefore it's Pasach and not Pesach. You got that? So, typically only the end of a pasuk or Asnakhta would transform a Nekuda into a Kamatz. But, in this pasuk there is no Asnakhta, there's just a tipcha, and the tipcha is promoted, graduates to the level of an Asnakhta. And therefore it's Vaya'asu Bnei Yisrael et ha-Pesach Now, you have to understand a tipcha is very important. My father would always say, "Many baalei kriah have a disease that's called Asnakhta itis." What's Asnakhta itis? Vaya'asu Bnei Yisrael et ha-Pesach b'mo'ado. So, they ran through a tipcha. According to the Mishna Berurah, you have to stop him. You know the Mishna Berurah says, "B'vadai machzirin oso." Now, lots of luck stopping the guy. You know, it's hard enough you're stopping people from doing other egregious activities in during the services. They're not going to stop a guy from running through a tipcha. But, the Mishna Berurah says that if you don't pause slightly by the tipcha, b'vadai machzirin oso. Vaya'asu Bnei Yisrael et ha-Pesach b'mo'ado. So, as ha-Pesach b'mo'ado. In fact, tipcha is so important, the Zohar says the world stands on a tipcha. How does it stand on a tipcha? Because is Bet Din allowed to kill somebody if they commit a capital offense? Yeah. But, it says lo yisach, you know how to kill. So how could they kill someone who commit The answer is lo yi sirtzach. There's a tipcha after the lo yi, so you read it don't kill. You can also read it don't pause kill. Sometimes you got to kill. Is a person allowed to have normal relations with a a wife when she's mutaris? Of course. But it says lo yi sinuf. You have to read it, the Isaiah says lo yi comma sinuf. Uh right, it depends. So uh if it's a tipcha, you're correct. Then it's tinuf. And that's The reason for that very briefly is because a beged kefet letter, you don't have to know this part. Beis gimmel dalet kuf pei tuf are are six letters that could have a tipcha that could have a dagish in it. If they're preceded by a vowel like an aleph or hei, they will drop their dagish. So it should be lo yi sinuf. But the tipcha makes it that the lo yi and the tinuf are not connected. So in the tam elyon, it's lo yi tinuf. In the tam tachtain, they're connected, so it's lo yi sinuf. Okay. The and Azriel of the Azriel building was going to say that. Okay. So another example Another example, Azriel, is in next week's parsha. Because um I know in Eretz Yisrael the Herman mishpacha wants me to give shiurim on parshas shlach cuz it's shlach in Israel. You know? So we tell them to watch reruns, you know? You don't have to watch But But in next week's parsha there's There's exception. It goes like this. Is um Anyone here name Ephraim? Asriel, are you name Ephraim? No. Okay. Is the name Ephraim or Ephraim? Having Yarkhirli, Yarkhirli. Ephraim or Ephraim? Ephraim. And yet in next week's parsha, Lemateh Ephraim Hoishea Ben Nun. Why? Why Ephraim? It should be Ephraim. The rule is that the name is Ephraim and if the name appears at the end of a pasuk or an asnakhta, then it becomes Ephraim. But in this pasuk, it's not the end of a pasuk and it's not at an asnakhta. Says Rav Yaakov Kamenetzky, this is another illustration of the great principle that when there's no asnakhta in the pasuk, the stop it graduates to become like an asnakhta and therefore it's Lemateh Ephraim Hoishea Ben Nun, not Lemateh Ephraim. I put I put your computer over here. Okay. Okay. Lemateh Ephraim Hoishea Ben Nun. So that's another exception to the rule. Here's another exception. You know in in Megillas Eichah, we have how many prakim in Megillas Eichah? Who knows? Five prakim. Perek Aleph, 22 psukim. Perek Bais, 22 psukim. Perek Daled, 22 psukim in the order of the aleph-bais, okay? Perek Gimel is 66 psukim. Right? Perek Gimel begins Ani Haggever Asher Ra'ah Oni B'Shivet Everati. Yeah? Three psukim for each one of the aleph-bais and the psukim in Perek Gimel are very short. Psukim in Aleph, Bais, and Daled are long. Psukim in Gimel are very short. So Maharal famously says, Perek Aleph, Bais, and Daled correspond to Eichah. Why is it called Eicha? Eicha is gematria 36. The Jews violated the 36 chiyuvei krisos when? During Bayis Rishon. Bayis Rishon they violated three cardinal sins: avodah zarah, giluy arayos, v'shifchus damim. So we have three prakim for Bayis Rishon: alef, beis, and dalid. And since these are big sins, the pesukim are very big. Bayis Sheini, what aveirah did we commit? Sin'as chinam. Sin'as chinam in and of itself is small, but compounded again and again and again, it's big. So therefore perek gimmel does not begin with the word Eicha because they didn't violate the 36 chiyuvei krisos during Bayis Sheini. Instead, they violated sin'as chinam, and the pesukim are very short. Since the pesukim in gimmel are very short, there's almost never an esnachta in the middle of a pasuk. So if look at number four in Eicha gimmel, chovav tavi al chiyuv v'dumam, it should be v'dumam. Why is it v'dumam? Because the zakef katon takes the place of an esnachta, and it becomes a kamatz. Who here is named Mordechai? Nobody. Is the name Mordechai or Mordechoy? Depends if you say it correctly or incorrectly. But Is it Mordechai or Mordechoy? The answer is it depends if it appears at the end of a sentence, at an esnachta, or in middle. Okay? So whenever Mordechai is in middle of a pasuk, it's Mordechoy. Vayomer Mordechai la Hashevel Ester, u'Mordechai lo yichra v'lo yishtachaveh. Every single time the name appears in middle of a pasuk, it's choy. Whenever it appears at the end of a pasuk, it's choy. Whenever it appears at an asnakhta, it's choy. And my whole life I was bothered by perek dalid pasuk yud bais. Violates the rule. It troubled me. And I figured it must be I didn't know the rule of Rebbe Yaakov Kamenetsky. I figured it must be when there's no asnakhta the zakef katon is promoted to be like an asnakhta. And Rebbe Yaakov does not give this example, but this is a perfect example of this principle. Fine. Here are some other examples of the principle as they are simply. Vehi eilata da'as Paretz Peretz holedet es Yishai. Is his name Paretz or Peretz? His name is Peretz. So what happened to his name by the asnakhta? By the zakef katon? What happened over there? This is another raya to Rebbe Yaakov Kamenetsky's rule that when there's no asnakhta, the zakef katon takes the place of asnakhta. Or another example. Ve'oved holedet es Yishai. Ve'Yishai holedet es David. Fine. So so far everything is consistent. When it appears at the end of the word, it's kamatz. When it appears at an asnakhta, it's kamatz. When it appears in the middle of the pasuk, it's patach. When there's no asnakhta, if it's either a zakef katon or a tipcha, it graduates to asnakhta. Okay? So far so good. There's not one exception bechol haTorah kulah. And comes along a pasuk in Beshalach and it throws the whole thing off. Ready for this? It's a a snachta. It should have been vayivash. You won't be able to sleep tonight. Ah, so let's translate. Yeah. They didn't listen to Moshe. How do you translate Moshe? Moshe. Vayoisiru anoshim mimenu ad boiker. The men left it over till the morning. Vayarum the mun. Vayarum tolaim. It developed worms. Vayivash it became putrid. Vayiksof aleihem Moshe. And Moshe like vayivash hayaar, right? It became solid. And Moshe got angry. I said I told you not to leave it over. Why did you leave it over? Comes Rashi. And Rashi And this So this is the kasha of Rav Mi Vilkmer. Rav of Vilkmer. A talmid of the Gaon. Okay? A talmid of the Gaon. And he says, "You know who doesn't ask this question but answers it? Rashi. How? What The possuk says they left it over, it became wormy and putrid. I have a shaila. What comes first? When it becoming putrid or developing worms? First. What comes first? Worms or putridity? Garbage then. Garbage then or garbage then or worms. First putrid and then worms. Yeah, you agree? We'll take a vote. What What comes first? Putrid or worms? Putrid. So, it should say "Vayivash vayorum tolayim." It says Rashi, look later on. "Vayanichu b'ikay Moshe on Shabbos." "V'lo yivish." It didn't become putrid. "V'rimah lo yihyu." There were worms. So, maybe it's in the right order. In this possuk, it's in the wrong order. Says Rashi, "Hare mikra hafuch." The possuk's out of order. "Sheb'tchilah yivish." First it becomes putrid. "U'l'v'soif yis'ah." Then it becomes wormy. "K'inyan she'ne'emar like it says later, "V'lo yivish v'rimah lo yis'ah vi." "V'cheinda kol hamasim." That's how things putrify. Says Rav Volkomer, you know why there's no kamatz? Because really it should say "Vayivash vayorum tolayim." So, to indicate that it's not in the right place, it didn't have a kamatz. It had a patach. That's why there's no kamatz cuz it doesn't belong there. Rashi's saying it's a mikra hafuch. It's out of order. Really should be earlier. It really should It's as if it says "Vayivash vayorum tolayim." If the word "vayivash" was correctly placed at the esnachta, it would be "vayivash." But because it's not supposed to be there, it says "vayivash." "Vayivash." And what's the reason? Ah, so David wants to know So, why is the possuk out of order? Says Rav Volkomer, the next words are Moshe got angry. What Moshe get angry about? That they didn't listen to him. How did Moshe know they didn't listen to him? God came to Moshe in a prophecy. "Moshe, Moshe, I want to tell you there were two rishaim who left over the manna and it got wormy." God gave Moshe nevu'ah? No, Moshe just it. Did Moshe smell it or he saw the worms from outside the tent? Did he smell it or he saw the worms? He smelled it. So, in order to juxtapose Vayivash to Vayiktsaf al Moshe, so it put it out of order so that we know that Moshe got angry because of the Vayivash. But, in terms of the development of what happened, first was Vayivash and then it was Tar'lem. But, because Moshe got angry because of the Vayivash, it puts it in that order. It's unbelievable. So, you see every little detail of the pasuk is accounted for. anything wrong? Did I leave over one? Yeah. Moshe said, "Don't do it." He said, "Don't do it." Yeah, you can't leave it over till morning. consumed. Yeah, right. But, because people wanted to leave it over, right? Why do people have a savings account? So, you don't have to rely on God. You could rely on your, you know, savings account. So, people want to leave over money. They Every day I have to hope that God's going to help me out. Yeah, I mean, they couldn't handle that. They they wanted to feel certain security by having the money in the pantry. So, Moshe said, "Don't do it." Okay. So, now we get to a major subject that I'm going to give you a watered-down version of cuz that was the way until recently. I just got back. Um and I'm happy that at least we got out. I would call this just getting a little taste of the subject. We come to a very interesting subject, namely in the second bracha of Shmoneh Esrei. Ata gibor le'olam Hashem, mechaye meisim ata, rav lehoshiya. Mashiv haruach umorid gashem or gasham? What do they say here? Gashem. Whatever we Whatever I think is Whatever you say. Okay. I said now if it's mighty fire it's safe to say gashem. There was rebellion Sefaria. Yes, I'm aware of this. Yeah? So, I'm just going to give you in a nutshell, okay? What should it depend on? Is it the end of a phrase or the middle of a clause? Really, what it should depend on is what the trop is. Is there a trop on Shma on Shmoneh Esrei? No. Reb Yaakov Kamenetsky says, yes. There's trop. And the trop, I don't know how what the the ta'am on the word gesh gimmel shin mem is revi'i. Mashiv haruach umoreed hagashem. And therefore, Reb Yaakov says it's geshem. Now, Reb Yaakov his specialty was dikduk. And he says there is no room to say goshem. Why do people mistakenly say goshem? Cuz on Shmini Atzeres Who here is a gabbai? So, there are no Ephraims, there are no Mordechais, and there are no gabbaim. Okay. Um The gabbai calls out mashiv haruach umoreed ha goshem. Why? Cuz that's the end of his clause. That's the end of the statement. That's the end of the whole show. Some people the whole The only thing you ever hear from the whole year is the clap. Mashiv haruach umoreed hagashem. But, now the answer is is it yishai or yishay? Depends where. So, in Shmoneh Esrei, it's geshem, but in the hachra'aza, it's goshem. Say mashiv haruach umoreed hagashem, but don't say it. Say geshem. Since Reb Yaakov, since that's the end of his sentence, that's how it's pronounced in that sentence. And furthermore, when you davened geshem and you say the piyut, "She'ata hu Hashem Elokeinu mashiv haruach umoreid hagasham." In the machzor, that's the end of the piyut. So there it is, gasham. And when the chazzan announces it, he gives it gasham. But when you say "umashiv haruach umoreid hagasham", says of Yaakov Kamenetsky, cuz the trope is revi'i. Furthermore, says of Yaakov, is it "ata gibor le'olam Hashem"? "Ata gibor le'olam Hashem mekhaye meitim"? "Ata" or "mekhaye meitim"? "Ata". "Mekhaye meitim ata" or "mekhaye meitim ata"? Says of Yaakov, it depends if it's the rainy season or the summer. Why? During the rainy season, or if you don't say "moreid hatal", it's "melel mekhaye meitim ata rav yeshi'a mashiv haruach umoreid hagasham". But if you don't say "moreid hatal", in the summer, it's "mekhaye meitim ata rav yeshi'a". Finished. And this really deserves a shiur onto itself. All you need to know now is Rav Moshe Feinstein vehemently disputes with Yaakov Kamenetsky. And I follow Rav Moshe. And he says it's "ata gibor le'olam Hashem mekhaye meitim ata rav yeshi'a mashiv haruach umoreid hagasham". Why, says Rav Moshe? Because it's the end of a phrase. I, but the rule is only kamatz and asnakhta is only asnakhta so pasuk. No, the rule is the end of a phrase is always um kamatz, regardless of it's in the Chumash or in the Siddur. Now, says R' Moshe, where does it come from? That when a word appears at the end of a uh clause, the end of a sentence, the end of a pasuk by an asnakhta, it's a kamatz. Says R' Moshe, it's halakha l'Moshe miSinai. Where? It's the Gemara in Nedarim. The Gemara in Nedarim says on daf mem zayin amud aleph, Amar R' Yitzchak, mikra soferim The reading of the sofer, the crowns of the sofer, kri and like ktiv, and ktiv like kri, and kri ktiv. Halakha l'Moshe miSinai. What does it mean mikra soferim? The Gemara says, eretz. The Bach adds, eretz or etz. It's halakha l'Moshe miSinai. Says the Ran, when it's an asnakhta, it's oretz. When it's the middle of a pasuk, it's eretz. Where does that come from? Halakha l'Moshe miSinai. Tefillin are what color, Israel? Black. Black. What shape are they? Square. Very good. Where does that come from? Why are tefillin black? Halakha l'Moshe miSinai. Why is it oretz at the end of a pasuk? It's halakha l'Moshe miSinai. Interesting. So then it's really kamatz, should we correct someone who doesn't say it? Doesn't change the meaning of the word, but they're still sort of not fulfilling a biblical rule. So it's very interesting. Says R' Moshe, mashiv haruach umorid hagashem. What does it depend on? Whether whether it's part middle of a phrase or the end of a phrase. That's very interesting. In Parshas Lech Lecha, we find that um And Moshe and Avraham Avinu goes out He went out to go to the land of Kenaan and he came to the land of Kenaan. So, unknowingly, you might say he was going to Nebraska and he ended up in California. He was going to Artza Kenaan and he ended up in Artza Kenaan. So, Chasam Sofer is bothered by this question. Yaakov Avinu Avraham Avinu went to one land and he ended up going to a different land. We know it's the same land. It's just in the middle of the pasuk it's Kenaan at the end of the pasuk it's Kenaan. But the Chasam Sofer says, even though it's a rule in dikduk, there still must be significance in that. going to say, there's got to be a reason for it. Right? So, there's got to be a reason. I I Again, halacha l'Moshe miSinai, we don't really know why it's spelled with an aleph. We have no idea. And a name shouldn't determine it. Shouldn't be a make a difference if it's in the middle or the end. A name always stays the same. Okay, but it's a rule. It's halacha l'Moshe miSinai. A word, but not a name. All the all the all the examples we gave were names. Every single example we gave, Ephraim, Mordechai, Peretz, Yishai. Kenaan. So, Chasam Sofer says like this, God told Avraham, go to Eretz Yisrael. I'll make you a great nation. What was Avraham Avinu going to do there? He's going to bring people back to the fold. He figured that when he would get there, he would find that the people were receptive to his message. So, vayaitzei lelech el eretz Kenaan Pesach. He went to go out to the land of Kenaan. He thought that they would be open to his message. He gets to vayavo elav, he got there, eretz Kenaan, nobody was interested in anything he had to say. Pesach indicates openness. Kamatz is the fist is closed. Avraham Avinu thought the people would be open, would be receptive to his message. Turns out not at all. They didn't want to hear anything he had to say. He was totally unsuccessful. Now, according to that, you would have to believe that there's significance to the eilah toldos paratz. Paratz hoyeled es Chetzron, or v'Oved hoyeled es Yishai, the Yishai hoyeled es Dovid. It's still the same I mean, he's Yishai himself. Once he's Dovid, he becomes something else. Everybody grows in life. Right. Or that when Oved gave birth to him, Yishai was closed. He was not on the madreiga that he could have produced a Dovid HaMelech. And later on, he opened himself up that he was able to produce somebody like Dovid HaMelech. Reb Shimshon Raphael Hirsch said something very interesting. He said, "Fundamentally, in the order of nekudos, the first nekudah is kamatz, followed by patach." Why does kamatz go before patach? Says Reb Shimshon Raphael Hirsch, "Kamatz means closed. Refers to a closed mouth. Patach is an open mouth. That's also say kamats. Kamats. Could you keep your mouth closed at the end of the kamats? Yeah, you could close your mouth. Patah. Could you keep your mouth closed at the patah? No, your mouth has to be open. So, kamats, your mouth could be closed. Patah, your mouth could be open. Stop right there. Before we get to the his limud, I would say very simply, that's the reason why when you're when you get to a soif pasuk or an asnakhta, the pronunciation is kats. Why? Cuz you're ending with a Because you don't have to keep your mouth open. In fact, you're supposed to keep your mouth closed. You need to pause. So, whenever there's a pause, the nekuda will lend itself to keeping the mouth closed, pausing. Whenever you're middle of the pasuk, you got to keep your mouth open. You got to flow. So, it's going to be a patah. You know, I think that's I wouldn't say that's a big sisoid or not it's not it's just practically there's a lot of the rules of grammar are to help read just pashuta help you navigate the reading of the pasuk. So, when you're in middle of a pasuk, the the nekuda patah indicates keep your mouth open and kamats indicates to close it. But Rav Shamshon Raphael Hirsch sees something deeper even than that. And that is if kamats is the first nekuda, it's to teach a person that the default position of the mouth should be kamats and only be patah if you need to. And that of course the Gemara says is indicated by the fact that all the limbs of the body are vertical. The heart is vertical. Cuz the heart always has to work and the liver is vertical and the kidneys are vertical and the lungs are vertical cuz they always have to work. And everything is vertical. There's only one limb that its default position is schlaf. The the tongue. Why? The whole oral, right? The tongue. Cuz it's like a gun. Just because you're holding one doesn't mean you need to use it, right? You have it just in case. That's the purpose of the mouth. It's a weapon. You have it just in case. And even that's why it has a lot of safeguards, safety features. You have teeth. You Right? So, when the tongue wants to come out, if you need to, you bite you bite it. You have lips. And um that's the the Gamara says the limud of the mouth. And of course we know that how many teeth do we have on the top? Oh, you're a shark or something? What? 16, 18, and and 17 16 on the top? 16 on the top 16 on the bottom? Good guess. Go back to dental school. The Shulchan Aruch Hakadosh Two psukim in Shir Hashirim talk about the teeth of Klal Yisrael. Shinayich ke'eder haktsuvot or shinayich ke'eder harchelot. We have two sets of teeth. 16 on the top, 16 on the bottom. To indicate that what's the mouth given for? Torah and tefillah. How much 16 Torah? We have three aliyos Monday, three on Thursday, seven on Shabbos, and three Shabbos by Mincha. Add it up. Three 16. Very good, Azriel. 16 aliyos a week. That's Torah. Tefillah Right. Maftir in a minyan But what about how much tefillah do we have a week? We have The answer is we're not we're we're talking about carbon ice. So, you have the time at your shahar and the time at your by him. Is 14, right? Plus the two musaf and my Shabbos is 16. This indicates God gave us a mouth for Torah and for tefillah. And this is the sheer on the nakuda of kamats. Stay tuned for future sheerum on other very important shashela other Two carbon ice and musaf. You bring two animals. But you you go to say both the hemis with one musaf. Yeah. Okay, everybody say have a wonderful day not wonderful evening. Call time. Bok ti Rabbi Isaac, good night. Just experienced another Torah class brought to you by torahanytime.com.