Transcript
Okay, good morning everyone. It's good to be back after a long partial hiatus. I'm sorry, I've had several conflicts. But please God we'll be able to learn for the next weeks together. We have the privilege this morning of learning פרשת נשא Parshas Naso. I didn't anticipate שבועות Shavuos I would lose my voice. So we'll see how far we get together. This was a lot better idea to teach this morning on ערב שבועות Erev Shavuos than it was on מוצאי שבועות Motzei Shavuos. But I'm still glad to be here with you and I'm glad that you showed up. Okay, פרשת נשא Parshas Naso is page 748 in the ArtScroll Stone Chumash, as always. We'll do an overview of the פרשה parsha and then if time permits and voice holds up, we'll get into some פסוקים sukim as well. The פרשה parsha begins where פרשת במדבר Parshas Bamidbar left off. פרשת במדבר Parshas Bamidbar, of course, we just read. It got lost as part of the first day of a three-day יום טוב yontif. But פרשת במדבר Parshas Bamidbar contained the census, the counting of the Jewish people. And in fact, the entire book of במדבר Bamidbar, our rabbis did not call it במדבר Bamidbar. We called it the book of of numbers. Why do we call it the book of numbers? במדבר Bamidbar does not translate to numbers. במדבר Bamidbar means a desert. Because the פרשה parsha last week began by describing the place, the geography, the topography of where, the climate of where the Torah was given. The Torah was given in the מדבר midbar. חז״ל Chazal understand because only מי שמשים עצמו כמדבר הפקר mi shemeisim atzmo k'midbar hefker, only a person who makes themselves like a מדבר midbar merits to receive Torah. What was the connection between a desert and receiving the Torah? It's a little anticlimactic on אסרו חג שבועות Isru Chag Shavuos to talk about this. But we receive the Torah anew each and every day, so it's still relevant. So the commonality is that in order to really receive the message of Torah, to be inspired and informed by Torah, you can't impose your will on Torah. You have to try to make yourself a blank slate. מדבר הפקר Midbar hefker, the imagery of a desert is a deserted, barren area. It's an area with no preconceived notion. And so too, in order to truly receive Torah, a person has to try to purge, you have to do a hard factory reset on the device, get rid of all the data. You have to start afresh, start anew to listen to the message of what Torah is telling us, rather than try to make Torah conform to what we believe are our preconceived notions. So it's significant, it's relevant. Torah is only acquired by somebody who makes themselves into a מדבר midbar. Maybe that's why Friday night in our דאווענען davening, we say the פרק perek of תהילים Tehillim, צדיק כתמר יפרח Tzaddik katamar yifrach, that a צדיק tzaddik, a righteous person, flourishes like a תמר tamar. תמר Tamar is a date tree, a palm tree. Palm tree, why is a righteous compared to a palm tree, a תמר tamar, a date tree, of all trees? So a date tree is the only tree that can grow in the desert. Its roots are very, very deep and it's able to derive nourishment from deep beneath the soil. And therefore, again, it's a reference that to be a צדיק tzaddik, to be a righteous person, you have to be able to survive in the desert, which speaks to many ideas. You have to not be materialistic, you have to be able to live in a minimalist way, but also that you have to be blank, you have to come at it as a clean slate. You have to analyze and look objectively and have Torah impress upon us, השם Hashem impress upon us his vision, rather than the opposite. So anyway, we call the book במדבר Bamidbar, but that's not the name חז״ל Chazal gave. Our rabbis gave it a different name. Our rabbis called it, anyone know? ספר הפקודים Sefer HaPekudim, חומש הפקודים Chumash HaPekudim. פקודים Pekudim means the counting, because פרשת במדבר Parshas Bamidbar begins the third census, a counting. And here פרשת נשא Parshas Naso continues right where we left off. נשא את ראש בני גרשון גם הם לבית אבותם למשפחותם Naso es rosh Bnei Gershon gam heim, l'veis avosam l'mishpachosam. Take a census of the sons of Gershon according to their father's household, according to their according to their families. Our rabbis understood the theme of the book of במדבר Bamidbar is the theme of counting. Last week's פרשה parsha, already we referenced, why does השם Hashem have to count? Why does השם Hashem have to take a census? A census is a human exercise. If you wanted to know how many people live in Palm Beach County, you got to take a census. You can't just magically, mystically arrive at the number. But the רבונו של עולם Ribono shel Olam, the Almighty is omniscient, omnipotent, infinite, all knowing. He can just know the number. What does he have to bother going through the exercise of counting? Why put us through that census to begin with? So רש״י Rashi quotes מבני חיבתן מונה אותם תמיד mibnei chibasan mona osam tamid. רש״י Rashi says because השם Hashem loves us, he counts us regularly. You know, in life, a person counts what they love. Some people count their stocks and their portfolio, some people count their children and their grandchildren, some people count how many pairs of shoes or how many nice watches or how many homes. Some people count RBIs and ERAs and different statistics in baseball or sports. What a person is passionate about, they they count. You know, you know how much money you have. What do you keep looking? What do you keep counting? You know how many watches you have? You know how many grandchildren? What are you keep counting them for? The answer is חיבה chibah, it's love, it's affection. We count the things that we love, and השם Hashem wants to impress upon us he loves us, and so even though he already knows the number, he can arrive at the number without the process of the count, he does the count in order to make us feel special. How does the count make us feel special? So it's interesting, the word, our entire פרשה parsha is named נשא Naso. נשא Naso means, so if you look at the English, the ArtScroll, kind of mistranslates it, it translates it based on the spirit, but it's not a literal translation. The ArtScroll here translates it, take a census of the sons of Gershon. But the word נשא Naso doesn't mean a census. What does it mean? I'll give you a hint. Later in our פרשה parsha, we're going to have the directive to the כהנים Kohanim to perform נשיאת כפים Nesias Kapayim. נשיאת כפים Nesias Kapayim doesn't mean the counting of their hands. כפים Kapayim are hands. What is נשיאת כפים Nesias Kapayim? To raise their hands, to lift their hands. נשא Naso means to lift or to raise. Why are we using that word? Why not use the word מונה moneh or סופר sofer to count? We have other words that literally mean to count. So why instead of using the word to count are we using the word נשא naso to lift? And the answer is, when you make someone feel that they count, you've lifted their spirits. נשא את ראש Naso es rosh. Last week we had it also, במדבר Bamidbar began, פרשת במדבר Parshas Bamidbar began with the same language and the same theme. שאו את ראש כל עדת בני ישראל S'u es rosh kol adas Bnei Yisrael. Now it's נשא את ראש בני גרשון Naso es rosh Bnei Gershon. You lift someone's head. The depressed, despondent, downtrodden person who's head hangs low, who feels invisible, who feels inconsequential, who feels they don't matter, they don't count, no one cares. When you make them feel counted, נשא Naso, you lift their spirits. If you make a person feel that they matter, that they count, you've lifted them. נשא את ראש בני גרשון Naso es rosh Bnei Gershon. The פסוק pasuk says, we said it this morning in דאווענען davening, the second הללוקה halleluka after אשרי Ashrei, מונה מספר לכוכבים לכולם שמות יקרא Moneh mispar la'kochavim, l'chulam shemos yikra. קדוש ברוך הוא Kadosh Baruch Hu is identified as the one who counts all the stars. There are gazillions of stars in the gazillions of galaxies. We barely scratch the surface of knowing what there is. It's almost endless. But השם Hashem knows their number. מונה מספר Moneh mispar. He gives everyone a number. But he doesn't just give them a number because a number is dehumanizing, it's degrading, a number is a statistic. He's not only counting them to make them feel counted, that they're relevant, that the light they provide matters, מונה מספר לכוכבים Moneh mispar la'kochavim, לכולם שמות יקרא l'kulam shemos yikra. He gives them a name. A name is personal. A name speaks to the uniqueness, the individuality. One of the greatest attributes, the greatest praises we can give of השם Hashem is that he's not indifferent to our individuality. We're not invisible to him, but he counts us and we feel counted. And as a result of feeling counted, we feel our heads are lifted. נשא את ראש בני ישראל Naso es rosh Bnei Yisrael, שאו את ראש בני ישראל s'u es rosh Bnei Yisrael, נשא את ראש בני גרשון Naso es rosh Bnei Gershon. I had the amazing privilege last week of being in attendance at the embassy opening in ירושלים Yerushalayim. And the last benediction was offered by Pastor Hagee. Pastor Hagee, whatever the debate about evangelicals, take their support, don't take their support. I'm a big believer, take their support. Because if we relied on the Jewish people, we'd be in very big trouble. Jewish people who are debating whether you could say thank you to the administration, God forbid, maybe you're endorsing him. So we're busy debating and the evangelicals, thank God, with their lobbying efforts and millions of dollars are the ones responsible for the embassy moving. So Pastor Hagee has an organization, CUFI, Christians United for Israel. I was talking to him, you know how many members there are? It's 4.1 million members. Evangelicals, not Jews, 4.1 million members. Anyway, he gave the final benediction at the end. And very appropriate, unlike the benediction offered at the beginning. Very appropriate, very inspiring. So he used an expression to refer to the רבונו של עולם Ribono shel Olam, which you don't usually hear. We usually hear even our other co-religionists talk about our Father in heaven, Father. He said, 'Our Father who counts the stars and gives each one a name.' Go back and watch. Because it was an extraordinary event. I felt so blessed and privileged to be there. I'll never forget it was extraordinary, historical for so many reasons. But one of them, what jumped out at me, Pastor Hagee said, we it's he took it from it's our דאווענען davening, it's דוד המלך Dovid HaMelech. It's דוד המלך Dovid HaMelech, it's תהילים Tehillim. 'Who counts the stars and gives each one a name.' שאו S'u, נשא את ראש בני גרשון Naso es rosh Bnei Gershon. When you lift, when you make someone feel that they count, that they matter, you've lifted them. And that's why the word is נשא Naso. Why do we count לבית אבותם l'veis avosam? One's Jewishness is defined by their mother, but their identity, כהן, לוי, ישראל Kohen, Levi, Yisrael, or what tribe they're in is by the father. Why? So Rav Soloveitchik suggested that in this way, we're actually avoiding promiscuity. It's an affirmation of the wholesomeness of the Jewish people. Because what it means is your identity is intertwined with your father, which demands that what? You have to know who your father is. One's mother is undebatable, it's not debatable. One's father, we know in certain situations or cultures, can be less clear. So the רב Rav writes, 'Enlightened Jews have criticized this law as a slight to women's dignity. They do not understand that the ideal of modesty is manifest in the patriarchally defined family. For families and primitive societies whose members engaged in promiscuity, children could not identify their fathers. The sanctity of the Jewish family is therefore demonstrated by the fact that lineage is identified through the patriarch. לבית אבותם L'veis avosam.' I saw another beautiful פשט pshat. Who are we counting here? The heads of the tribes. We're counting leaders. But the Torah is reminding even those leaders that what's their first duty, their first responsibility? You're out there changing the world, you're out there leading כלל ישראל Klal Yisrael. But don't forget it begins למשפחתם l'mishpachosam. It begins with taking care of your family. It begins in your home. Our first responsibility is not to change the whole world, but לבית אבותם למשפחתם l'veis avosam, l'mishpachosam. Our first responsibility is is to be an אב av, to be a father, למשפחתם l'mishpachosam within the family. So this is the conclusion of the count that began in last week's פרשה parsha, concluding now with Gershon and בני מררי Bnei Merari, ending with משה Moshe and אהרן Aaron and and so on. Okay, the פרשה parsha then continues, and then we have the totals of the count. Again, the count is the expression of השם Hashem's affection for us and the significance of making those around us feel counted. When we do, we literally lift their heads. We lift their heads. We then have the mandate of צו את בני ישראל וישלחו מן המחנה כל צרוע וכל זב וכל טמא לנפש Tzav es Bnei Yisrael v'yishalchu min hamachaneh kol tzarua v'chol zav v'chol tamei l'nafesh. Anyone who's impure, who's contaminated, is excused from the camp. The camp preserves its sanctity, its purity. We then have this prohibition. I'm on page 752. דבר אל בני ישראל איש או אשה כי יעשו מכל חטאת האדם למעול מעל בהשם Daber el Bnei Yisrael, ish o isha ki ya'asu mikol chatos ha'adam limol maal b'Hashem. When a man or a woman commits any sin against man and they act treacherously against God. What we're talking about here is one who steals from a Jew and from a גר ger. And it's unclear to whom you repay. We have all kinds of rules when you steal, you have to pay not only the principal, but as well a fine. So here it's talking about who you pay. But I want to share with you Rav Soloveitchik's I think amazing insight on this פסוק pasuk, a really beautiful insight in our פרשה parsha. It says איש או אשה ish o isha, man or woman, כי יעשו מכל חטאת האדם ki ya'asu mikol chatos ha'adam, and they make any, what's a חטא cheit? No. גוואלד Gevalt. Thank you. Sin is not a Jewish word. We don't know what a sin is. Sin is not a Jewish word, it's a Christian word. I don't know what a sin is. A חטא cheit is a miss. A missed opportunity, missing the mark. It's missing the chance that השם Hashem has given us to elevate, to enrich, to come close to him. A חטא cheit is a miss. So כי יעשו מכל חטאת האדם ki ya'asu mikol chatos ha'adam, if you make a mistake, you have an indiscretion, you miss the opportunity. And what did you do as a result? למעול מעל בהשם Limol maal b'Hashem. And because you missed the opportunity, you didn't follow השם Hashem's expectation, you missed the chance to come close or you violated the chance in a way that leaves you distanced. And therefore what happens? למעול מעל בהשם Limol maal b'Hashem. What does that word מעל maal mean? What's the word מעילה me'ilah? We have laws of מעילה me'ilah. What's מעילה me'ilah? מעילה Me'ilah is a person, that's מילה milah. מעילה Me'ilah with an עין ayin. מעילה Me'ilah is if a person violates the sanctity of temple property, of consecrated property. You have a bench, a stool in the בית המקדש Beis HaMikdash, and you sit down on it for your own personal gain. You take the produce, the food and you eat it in your own way. If you take property of בדק הבית Bedek HaBayis, that which belongs to the משכן Mishkan to the בית המקדש Beis HaMikdash to God, it's consecrated sacred property. And you use it in your own personal benefit, in your own personal way. This isn't true today because we don't have מעילה me'ilah today, but like if you took the יד yad on the Torah and you used it to follow the comics in the newspaper, it would be מעילה me'ilah. We don't have מעילה me'ilah today. That's not a technical violation of מעילה me'ilah, but the spirit. So Rav Soloveitchik wonders, why is the word מעילה me'ilah used here? We're not talking about a case where somebody violated the consecrated sacred property of the משכן Mishkan or the בית המקדש Beis HaMikdash. So why when we're describing a חטא cheit, a person made a mistake, person had an indiscretion, person showed poor judgment, person missed the opportunity. And yet we're describing it with the same word of that law of violating sacred property from mundane use. Why? So listen to the insight of the רב Rav. The concept of ownership as it applies to man differs fundamentally from how it applies to God. If an object belongs to someone, he can grant permission for others to use it. In the case of items that belong to השם Hashem, however, another factor comes into play. The object is consecrated, it's הקדש hekdesh. The use of the dedicative case in the phrase להשם הארץ ומלואה La'Hashem ha'aretz um'loah. To God is the earth and everything in it and its fullness. Instead of the possessive, the earth and its fullness are God's, הארץ ומלואה להשם ha'aretz um'loah l'Hashem, it says, right, which would signify that God not only owns the world in the juridic sense, but that the world is consecrated to him as well. Note that the grammatical construction להשם הארץ ומלואה La'Hashem ha'aretz um'loah is similar to the standard formula for consecrating an animal as הקדש hekdesh: להשם חטאת l'Hashem chatas. So why are we describing השם Hashem's world, rather, השם Hashem's world and everything in it? We're describing it using the same terminology as הקדש hekdesh, as consecrated property. When one sins, he violates the prohibition of מעילה me'ilah of illicit use of consecrated items. God is not only the creator of the universe, he's also the master of everything in it, including man. Thus we say and plead in the סליחות Selichos, הנשמה לך והגוף שלך ha'neshama lach v'ha'guf shelach. The soul is yours and the body is your making. Everything in the world belongs to השם Hashem. Man's powers are so to speak on loan, temporarily leased to him by God. God endows man with life for a certain period of time. He allows man ownership over him for the allotted period. This ownership of man himself by himself is utilized by the individual in a number of ways, through free choice, through the exercise of his intellectual powers, through his potential ability to create and so on. By making a mistake or sinning, man loses the right and privileges that were given to him. In other words, our very life is sacred. God gave us our life on loan, the ability to see and hear and walk and talk, the talents, the skills, the attributes that we have are all gifts from השם Hashem. They're no less consecrated. להשם הארץ ומלואה La'Hashem ha'aretz um'loah, the world and everything in it, including us and all of our personality, talent, skills, and attributes, really belong to השם Hashem. They're on loan from השם Hashem. And when we misuse them, when we abuse them, it is no less מעילה me'ilah. It is no less the violation of consecrated property or consecrated rights. At the conclusion of יום כיפור Yom Kippur in נעילה Ne'ilah, we say, השם Hashem, you extend your hand to transgressors and your right arm is outstretched to receive repentance of sinners. One may well wonder, right, we end, 'so that we may cease from the thievery of our hands.' That's what we say at the end of נעילה Ne'ilah. Why thievery is the one and only sin for which the Jew brings himself before the Almighty and knocks on the gates of mercy and pardon at the conclusion of יום כיפור Yom Kippur? Aside from theft, another 44 transgressions are enumerated in the על חטא Al Cheit confessional prayers. Why is theft singled out and special emphasis at נעילה Ne'ilah? Right, על חטא Al Cheit has 45, חטא cheit is one of them, גניבה genevah is theft is one of them. So why at the end of יום כיפור Yom Kippur, is that the only one that we're highlighting? Why not say לשון הרע lashon hara or we acted frivolously or we wasted time. Why specifically theft? Says the רב Rav, theft actually encompasses all types of חטא cheit. With every חטא cheit he commits, the Jew forgoes his right of possession over his own life. A Jew who studies for intellectual enjoyment is utilizing his power of wisdom, which belongs to the Almighty and is only temporarily placed at his disposal. The moment this intelligence is contaminated by impure intentions, man's rights to this God-given attribute expire. And then he further exercise of it is a form of theft. Same applies to all the other transgressions which can deprive man of ownership and the right to use his own physical and spiritual faculties. Through sin, man destroys his right to life with his own hands. Through sin, man forgoes his right to control the physical forces which vitalize his body. And when he goes on living a life of sin, it is an act of outright theft. You're a גנב ganef. השם Hashem gave you this life and this car and this home and these everything that we have to use productively, to use to advance his mission, to use for the good. And when we misuse and abuse it, we've stolen from the רבונו של עולם Ribono shel Olam. That's not why we're here and it's not why he's made us into who we are. And so this פסוק pasuk that describes, I'll share, what's the פסוק pasuk? מכל חטאת האדם Mikol chatosa ha'adam, when you do חטא cheit, למעול מעל בהשם limol maal b'Hashem, you've done מעילה me'ilah to השם Hashem. If you do חטא cheit, if you misuse, if you if you miss an opportunity, then למעול מעל limol maal, you have violated consecrated consecrated property. A very, very beautiful insight. Torah then goes on and tells us the laws of the סוטה sotah. סוטה Sotah is the wayward woman, the woman who's accused of infidelity. What's the story of the woman who's accused of infidelity? So the Torah describes, and there are several questions we could ask on it, but maybe we'll come back to it in a moment. We'll come back to that. Right after the story of the סוטה sotah is the story of the נזיר Nazir. The נזיר Nazir is the Nazarite person who takes a vow, a man or a woman takes a vow to be a נזיר Nazir. And as a נזיר Nazir, they have to abstain from cutting their hair, becoming contaminated, of contact with a corpse, and eating or drinking, eating grapes or grape products or drinking or drinking wine. Is the נזיר Nazir a positive or a negative? We've discussed this in the past, we have online on YU Torah, a שיעור shiur on this, on this פרשה parsha. There's indications both ways. On the one hand, the נזיר Nazir is called a קדוש kadosh, the נזיר Nazir is called holy. On the other hand, at the conclusion of his term, the נזיר Nazir brings a קרבן חטאת korban chatas, brings a, for lack of a better term, sin offering. So which is he? Is he קדוש kadosh or did he do a חטא cheit? And the answer is, yes. The answer is both. What do you mean both? The נזיר Nazir certainly can attain a level of sanctity. If you take a vow of abstinence, if you live an ascetic life, you can attain holiness. If you disengage from the world, if you never speak to anyone, you won't speak לשון הרע lashon hara. If you never look at someone of the opposite gender and you never are tempted, then you're going to be holy. If you don't eat, you fast every month on a Kindershtik, then you're never going to eat the wrong things or be tempted by food. If you withdraw from the world, if you disconnect from the world, of course the result will be a certain level of holiness if you define holiness by not giving into the temptation, impulse, desire of the world. However, it's a shortcut to holiness. It's a cop-out to holiness. To become holy by withdrawing, to become holy by abstaining is not genuine. It's counterfeit holiness. The ultimate holiness is to engage the world and to elevate it, to lift it. To eat, eat what's kosher. To enjoy physical intimacy in the context of marriage and appropriate the laws of family purity. To speak, but use speak speech to build and to elevate, not to destroy. The ultimate holiness is not to disengage the world, it's to engage it and to elevate it. So is the נזיר Nazir holy? Yes, he's קדוש kadosh. It's not disputable, he's קדוש kadosh. But he got there in a counterfeit way, using a shortcut. And therefore he brings a חטאת chatas. Why is the נזיר Nazir, why is the נזיר Nazir appear right after the story of the סוטה sotah? So רש״י Rashi quotes the famous חז״ל Chazal, that whoever מי שרואה סוטה בקלקולה יזיר עצמו מן היין mi she'roeh sotah b'kilkulah, yazeir atzmo min hayayin. If you see the consequence, the result for the סוטה sotah, you must recoil and regroup and take upon yourself to be a נזיר Nazir. What does it mean see סוטה בקלקולה sotah b'kilkulah? What happened to the סוטה sotah? So we'll go back and look at more closely, but basically a man is suspicious of his wife, so he warns her, 'Don't seclude yourself with that man.' She secludes herself with the man nonetheless. There are two witnesses who testify that she secluded herself, that she violated יחוד yichud. The witnesses don't in fact testify that they saw her be licentious. They didn't see the immoral act. All they saw was she secluded herself. And yet, as a result of violating the warning to the testimony of two witnesses, she's brought to the כהן Kohen, to the בית המקדש Beis HaMikdash, her hair is uncovered. This is the Torah source for the obligation of a married woman to cover her hair, and she's given this mixture to drink, the מים המאררים mayim ha'marim, the bitter water, the curse water. If she drinks it and she was in fact innocent, what happens? She gets pregnant, she's fertile, she has children. מזל טוב Mazel tov, בשעה טובה Be'sha'ah tovah, wonderful. If she was in fact guilty, if in fact, when she included herself, she crossed the line with that man, what happens to her? She dies. But she doesn't just die a calm and peaceful death. She dies a horrific death, a graphic death, a painful death. Now there are several questions we have, which we'll come back on this, but the רש״י Rashi quotes חז״ל Chazal who say that if you see סוטה בקלקולה sotah b'kilkulah, if you're observing and watching, you're following the blogs of the Jewish news, this story. This woman was, her husband was suspicious, he warned her, she violated the warning, there were two witnesses who testified, she was brought to the כהן Kohen, she drank the water and guilty. She blows up, explodes. Disgusting, painful, graphic. She dies. Someone who sees that say חז״ל Chazal, needs to immediately make a vow. A vow of abstinence, a vow of holiness, needs to become a נזיר Nazir. כל הרואה סוטה בקלקולה Kol ha'roeh sotah b'kilkulah. And the question is asked, why? Didn't they just see what happened? I don't understand. You saw the result, you saw the consequence, you saw what happened to her. So what do you have to take a vow? You're never going to be tempted to follow in her footsteps because you saw the result of what she did. Wasn't that enough to be a motivation for you not to follow in her footsteps? Wouldn't that disincentivize you enough to see how she dies? So why כל הרואה בקלקולה kol ha'roeh b'kilkulah, why is it that when you see what happens, דוקא יזיר עצמו davka yazeir atzmo? It should be the opposite. Should be the opposite. It's a famous question asked by many, and a very powerful insight. The answer, and I think our generation maybe can appreciate this more than any other because of our access to the world through the gift of the internet, the gift and curse of the internet. They explain, true, the individual may not follow in her footsteps. An act of infidelity yields that grievous consequence, and you're not going to follow. But you know, the image that's now been planted in your head that a person is capable of cheating on their spouse, that a person can act immorally and promiscuously, that image contaminates. That image emanate image steals the innocence. That image plants an idea and a fantasy and a distraction. And that needs to be purged. That needs to be addressed. So true, you see the סוטה בקלקולה sotah b'kilkulah, when you see what happens to her, no one's going to be tempted to walk in her footsteps. But that's not why חז״ל Chazal say you need to become a נזיר Nazir. You need to become a נזיר Nazir because you ever hear something that you desperately wish you could unhear? You see something you wish you could unsee? But you can't. When you've seen it, you've seen it. And the power of imagery within the human mind is so strong. It comes back in distraction, in fantasy, in thought, and it haunts people for the good and for the bad. And so the person who sees this, כל זמן kol zman, as long as they never knew of a case of a סוטה sotah, they said, nobody does that. That's who does that? That's not realistic, nobody behaves that way. It's not possible, nobody's like that. That's not real. And then you learn about it happened once, someone you know. And now it enters the realm of reality. And even if you won't actually follow in the footsteps, the fact that it entered your reality as a possibility will wreak havoc. For the mind to maintain, to be pure, to restore a sense of naivete, of innocence, יזיר עצמו מן היין yazeir atzmo min hayayin. You have to go above and beyond. You have to take on something new. You have to pledge to behave in a way which is holy in order to be the antidote and in order to counterbalance that image which has now been planted in your head. So that's the story of the נזיר Nazir and why the נזיר Nazir appears right after the סוטה Sotah. What's right after the נזיר Nazir? ברכת כהנים Birkas Kohanim. The laws we just received, ברכת כהנים Birkas Kohanim yesterday and the day before on שבועות Shavuos. We אשכנזים Ashkenazim only דוכנ׳ן duchen on יום טוב Yontif, based on the based on the רמ״א Rama, Rav Moshe Isserles. But ספרדים Sefardim דוכנ׳ן duchen every day. Down the hall, our beautiful מנין ספרדי Sefardi minyan, they דוכנ׳ן duchen every single morning. 365 days a year, they דוכנ׳ן duchen. So why the difference? Why the difference? מחבר Mechaber פסק׳נט paskins you דוכנ׳ן duchen every day. Comes along the רמ״א Rama, Rav Moshe Isserles and says, not every day, just on יום טוב Yontif. Why? So in our פרשה parsha, the Torah tells us that the priestly blessing, דבר אל בני ישראל לאמר כה תברכו את בני ישראל אמור להם daber el Bnei Yisrael leimor, ko sevorachu es Bnei Yisrael, amor lahem. Thus shall you bless the Jewish people, אמור amor. The word אמור amor means it has to be מלא *malei*, לא תברכם בחיפזון ובבהלות, אלא בכוון ובלב שלם *lo sevarcham b'chipazon u'v'vehalos, ela b'kavanah u'v'lev shalem*. Rashi quotes. You can't fly through ברכת כהנים *Birchas Kohanim*. The כהנים *Kohanim* shouldn't run through it like they're in a rush to get somewhere. They shouldn't run through it like they really can't stand these people they're depositing this blessing on. It has to be בלב שלם *b'lev shalem*. It has to be with a full heart. And it's from that word, it's from that word אמור *amor*, that we learn the ברכה *bracha*. What's the ברכה *bracha*? אשר קדשנו במצוותיו וציונו לברך את עמו ישראל *asher kidishanu b'mitzvosav v'tzivanu l'varech es amo Yisrael* באהבה *b'ahava*, with love. We don't have another מצוה *mitzvah* that has to be done with love. It's nice if it's done with love. We want it to be done with love, but it's not a prerequisite, it's not a condition of doing other מצוות *mitzvos*. And yet here this מצוה *mitzvah* is conditional. The prerequisite is that the כהנים *Kohanim* who are standing up there are able to do it באהבה *b'ahava*. They're able to do it with love. In fact, if they're not able to do it with love, why would they not be able to do it with love? If they're a mourner in their שבעה *shivah*, the רמ\"א *Rama* פוסק'ן *paskins* it's not just the שבעה *shivah* but throughout the whole year. A כהן *Kohen* who's in their year of mourning, even on the שלש רגלים *shalosh regalim* doesn't דוכנ'ן *duchanan*. It's hard to feel with love and with happiness when in fact you're sad. A כהן *Kohen* who is not מעורב עם הבריות *meurav im habrios*. A כהן *Kohen* who is not integrated with the community whom he's blessing, can't דוכנ'ן *duchanan* because it's not באהבה *b'ahava*. He has an enemy in the congregation, then it's not באהבה *b'ahava*. This notion of doing it באהבה *b'ahava* is a prerequisite. It has to be, it has to be, it has to be full. אמור *Amor*. אמור *Amor* with the ו *vav* can't be in a hurried manner, it has to be with a full heart, it has to be with a sense of love. And that's why we say באהבה *b'ahava*. It's a biblical obligation that the ברכת כהנים *Birchas Kohanim* can only be with love. So the שולחן ערוך *Shulchan Aruch*, that's why the שולחן ערוך *Shulchan Aruch* says if you're if you're in mourning, you don't. But the רמ\"א *Rama* says outside of ארץ ישראל *Eretz Yisrael*, a כהן *Kohen* only דוכנ'ן *duchanan* on שלש רגלים *shalosh regalim*. Why? It's very interesting. So for the מחבר *mechaber*, for ספרדים *Sefardim*, you could be happy all the time, wherever you are in the world, anytime you're happy. Comes along the רמ\"א *Rama*, ר' משה איסרליש *R' Moshe Isserles*, living in Cracow, Poland, 16th century, and he says, you know, if you're living in Poland in the 16th century, for Jews who are dispersed around the world, running from the Crusades, running from the pogroms, and running from the Holocaust, on a daily basis, you're not really feeling a lot of שמחה *simcha*. You're just trying to survive. You're just trying to get through the day. The only time a Jew in the diaspora is בשמחה *b'simcha* is the שלש רגלים *shalosh regalim*. When there's a מצוה *mitzvah* of ושמחת בחגך *v'samachta b'chagecha*, when there's a מצוה *mitzvah* of שמחה *simcha*, the only time that we set aside our troubles and that we can really feel joyous is on the שלש רגלים *shalosh regalim*. A Jew in ארץ ישראל *Eretz Yisrael* doesn't matter that all the nations around them are pointing their weapons at them. Just being in ארץ ישראל *Eretz Yisrael* is a source of שמחה *simcha*. But when you're living in גלות *galus* and you don't have the privilege, the blessing, the inner innate joy of just being in ארץ ישראל *Eretz Yisrael*, at least the רמ\"א *Rama* for אשכנזים *Ashkenazim* פוסק'נס *paskins* the only time that we really feel joy is on the, on the שלש רגלים *shalosh regalim*. It has to be heartfelt, and the only time it can be heartfelt with a great sense of joy is on these שלש רגלים *shalosh regalim*. It's very beautiful. It says כה תברכו את בני ישראל *koh sevarchu es Bnei Yisrael*. Thus shall you bless. And חז\"ל *Chazal* say the כה *koh* corresponds to יעקב *Yaakov* says כה *koh*. When does יעקב *Yaakov* say כה *koh*? יעקב *Yaakov* says כה *koh*. But we also have another כה *koh* with אברהם *Avraham*. The מדרש *Midrash* wonders מהיכן זכו ישראל לברכת כהנים *me'heichan zachu Yisrael l'Birchas Kohanim*? From where did we merit ברכת כהנים *Birchas Kohanim*? And the מדרש *Midrash* answers ואני והנער נלכה עד כה *v'ani v'hanaar nelcha ad koh*. Because ואני והנער נלכה עד כה *v'ani v'hanaar nelcha ad koh*, כה תברכו את בני ישראל *koh sevarchu es Bnei Yisrael*. What was the beauty of ואני והנער נלכה עד כה *v'ani v'hanaar nelcha ad koh*? So the דעת סופר *Daas Sofer* explains the greatest ברכה *bracha* a person can receive, our greatest yearning, our greatest aspiration, our greatest dream, the greatest ברכה *bracha* that we want is not a bigger house and not a nicer car and not a bigger portfolio. Those are all nice. But what's the biggest ברכה *bracha*, says the דעת סופר *Daas Sofer*? The biggest ברכה *bracha* we long for is ואני והנער נלכה *v'ani v'hanaar nelcha*, that our children go hand-in-hand with us, that they follow in our footsteps, that they embrace our values, that they walk in our ways, that there's peace and harmony in our family, that they stay on the דרך *derech* that we work so hard to provide for them. ואני והנער נלכה *V'ani v'hanaar nelcha*. The greatest ברכה *bracha* is when our children and grandchildren, when our progeny walk in our way and walk together with us. So in the merit of ואני והנער נלכה עד כה *v'ani v'hanaar nelcha ad koh*, עד כה *ad koh*, which was said when? אברהם *Avraham* tells ישמעאל *Yishmael*, you wait here, אליעזר *Eliezer* and ישמעאל *Yishmael*. ואני והנער נלכה עד כה *V'ani v'hanaar nelcha ad koh*. יצחק *Yitzchak* and I are still on our, we're going to go continue on. On their way to the עקדה *Akeidah*. And when יצחק *Yitzchak* embraces the challenge of the עקדה *Akeidah* wholeheartedly with the same faith, the same profound אמונה *emunah* as אברהם *Avraham*, he feels a sense of ואני והנער נלכה *v'ani v'hanaar nelcha*. We're in this together. I've successfully transmitted this to the next generation. And in the merit of ואני והנער נלכה עד כה *v'ani v'hanaar nelcha ad koh*, כה תברכו את בני ישראל *koh sevarchu es Bnei Yisrael*, in that merit, the Jewish people are blessed. We call this ברכה *bracha*, the ברכה משולשת *bracha meshuleshes*, the threefold ברכה *bracha*. I've shared in the past, we've studied this in depth, so I'll just tell you the question. If you want the answer, you have to listen online. But why do we call it the threefold ברכה *bracha*? It's not made up of three ברכות *brachos*, it's made up of six. יברכך השם וישמרך *Yevarechecha Hashem v'yishmerecha*. יאר השם פניו אליך ויחונך *Ya'er Hashem panav eilecha v'yichuneka*. ישא השם פניו אליך וישם לך שלום *Yisa Hashem panav eilecha v'yasem lecha shalom*. That's six, not three. So why is it called the ברכה משולשת *bracha meshuleshes*? A חזן *chazan* has to be careful when you say the ברכת כהנים *Birchas Kohanim* in the חזרת הש\"ץ *chazaras hashatz*, many חזנים *chazanim* say it wrong. It's ברכה המשולשת בתורה הכתובה *bracha ha'meshuleshes baTorah ha'ksuva*, not ברכה משולשת בתורה *bracha meshuleshes baTorah*. The ברכה *bracha* doesn't appear three times in the Torah. It's the ברכה משולשת *bracha meshuleshes*, the threefold ברכה *bracha*, בתורה הכתובה *baTorah ha'ksuva* that appears in the Torah once. So we call it the three-fold ברכה *bracha*, but it's not really three, in fact it's really six. So why do we call it three? Rabbi Willig in his ספר אמרי מרדכי *sefer Imrei Mordechai*, in his introduction, the הקדמה *hakdama* to that ספר *sefer*, asks this question and gives a very beautiful answer. I refer you to his ספר *sefer* or to the שיעור *shiur* in the past on this. And then the פרשה *parsha* concludes with what is somewhat somewhat burdensome. The נשיאים *nesi'im*, the קרבנות *karbanos*, the sacrifices that the leaderships of the tribes brought on inauguration day to erect the משכן *Mishkan*. And all 12 brought exactly the same קרבן *karban*. They brought the same sacrifice. And the Torah could have been much more efficient. It could have consolidated and said, the 12 brought the following one קרבן *korban*. Doesn't. It elaborates. We're familiar with this ליינינג *leining* from חנוכה *Chanukah*. This is the ליינינג *leining* of חנוכה *Chanukah*. And each day we read each of the days that that נשיא *nasi* brought his קרבן *korban*. Why the redundancy? Why the repetition? It's, I once heard a rabbi describe this as a פרשה *parsha* only a בר מצוה *Bar Mitzvah* boy's mother could love. Because it's, you're sitting there in shul, and over and over and over, 12 times you're reading the same paragraph. Terribly inefficient, incredibly redundant. And that would be okay if the Torah had no problem wasting words. But this is a document, the Torah is a text that every letter, every vowel we derive something. If there's an extra letter, let alone word, let alone sentence, we learn an entire law. So here it's not an extra letter or sentence. Over and over and over again, 12 times. What's going on here? Over and over and over again. So Rav Soloveitchik has a great insight. Rav Soloveitchik says each chieftain, נשיא *nasi*. It's a great Rav Soloveitchik word. Chieftain. Each נשיא *nasi* brought an identical offering to the משכן *Mishkan* for the consecration of the of the altar. The Ramban asks the obvious question, why does the Torah repeat in detail each set of identical sacrifices? And the Ramban offers two explanations. The first is that the purpose of the repetition is to honor each leader by specifying his tribe and his sacrifice on his appointed day. Since it was impossible for each leader to be the first to bring an offering, each was honored with his own day to bring his tribe's offering. The second reason offered by the Ramban is that each of the leaders independently decided to offer the same sacrifice, the same gifts in honor of the consecration. The Ramban indicates that each leader had different כוונות *kavanos*. Each one had a different intention associated with his sacrifice. יהודה'ס *Yehuda's* כוונה *kavanah* was מלכות *malchus*, sovereignty, while זבולון'ס *Zevulun's* כוונה *kavanah* was for success in commerce. יששכר'ס *Yissachar's* כוונה *kavanah* was for success in learning. Although they all brought identical sacrifices and gifts, each individual's perspective and approach was unique. Each person had a different reason for bringing a sacrifice. The כוונה שלב *kavanah she'b'lev* that is associated with each individual self-sacrifice is transferred to his קרבן *korban* and makes it uniquely his. Each tribe had a separate identity and unique talents and strengths. This uniqueness was symbolized by the unique flag and the color associated with each tribe. Together they comprise the complete spectrum of color, which in total made up כנסת ישראל *Knesses Yisrael*. Though externally all the elders brought the same קרבן *korban*, each was as important and unique as the flag and color of the tribe that offered it. It's a very important insight because you could look around and say, what's the point of my דאווענען *davening*? We're all saying the exact same words from the same סידור *siddur*. So what's the point? We're all taking the same ד' מינים *daled minim*. We're hearing the same שופר *shofar*. We're all eating the same מצה *matzah*. It seems redundant. It feels redundant. Why does it matter to Hashem? Why do I matter? And says the Rav, the reason the נשיאים *nesi'im*, these קרבנות *karbanos* are repeated over and over and over again is because yes, externally it seems the same and redundant. But you're neglecting the כוונה *kavanah*, the פנימיות *pnimius*. The idea that everyone had their own intention. Everyone brought their own כוונה *kavanah* to what they were doing. And you know the external is insignificant compared to the internal. The mitzvah is a platform for us to apply our כוונה *kavanah*. So this one is holding the ד' מינים *daled minim* with this כוונה *kavanah* and this one's holding it with that כוונה *kavanah*. This one's saying שמונה עשרה *Shemoneh Esrei* in רפאנו *refa'einu* is thinking about that, and this one's saying שמונה עשרה *Shemoneh Esrei* in שמע קולנו *shma koleinu* was thinking about that. We can externally be doing the same things and they can seem redundant, and as a result, we can feel it doesn't matter. But it matters. Because what matters within each of the mitzvos we do is not just the superficial action, but the intent that we bring to it, the כוונה *kavanah*, how much we put of ourselves in it. And so when we read this, we feel like we're reading the same over and over and over again. But if you know each of the tribes and you know their theme and their flag and what mattered, the ברכה יעקב *bracha Yaakov* gave to them at the end of ויחי *Vayechi*, then you know that the כוונה *kavanah* they brought to their קרבן *korban* was distinct. It was unique. It was individual. And it's the attitude that we have to each of the mitzvos that we do. It's not just to mail it in. Because everyone around me is doing it, so I'll just attach mine to theirs. I'm just doing the same thing. No, my unique כוונה *kavanah*, השם *Hashem* is waiting for what unique כוונה *kavanah* I will bring and I will apply to that action that I'm doing. Let's go back to the סוטה *Sotah*. That ends the פרשה *parsha*. Let's go back to the סוטה *Sotah*. Questions about the סוטה *Sotah*. I actually, before we do, let me tell you about the הפטרה *Haftarah*. I don't usually summarize the הפטרה *Haftarah* too, but this פרשה *parsha* I'm going to tell you the הפטרה *Haftarah*. In our הפטרה *Haftarah*, ויהי איש אחד מצרעה ממשפחת הדני ושמו מנוח ואשתו עקרה ולא ילדה *vayehi ish echad mi'Tzorah mi'mishpachas ha'Dani u'shmo Manoach v'ishto akarah v'lo yaladah*. There was a man from the tribe of Dan, his name was מנוח *Manoach*, and his wife suffered from infertility. And the הפטרה *Haftarah* tells us the story that one day an angel appears to the woman and promises she'll conceive and give birth. And the angel tells her this boy that you'll give birth to is not ordinary. He's destined to save the Jewish people from the Philistim, and therefore he has to be holy from the womb. He's going to be a נזיר *nazir*. And that's the connection why this הפטרה *Haftarah* is chosen for our פרשה *parsha*. And after all these years of waiting, the woman is overjoyed and she runs to share the wonderful news with her husband מנוח *Manoach*. She repeats the entire conversation that she had with this angel, including the fact that the child is going to need to be raised without contact with wine or grape products, his hair has to grow, no contact with a corpse and so on. מנוח *Manoach*, how does he react? He doesn't say that's amazing news, let's get going. He says, he turns to השם *Hashem* and he דאוונ'ס *davens*, send the angel back. I want to hear from the angel directly. And the angel in fact comes back and reiterates to מנוח *Manoach* all he had told מנוח'ס *Manoach's* wife, that she would conceive, they would have a child, this child would be a savior for the Jewish people, needed to be a נזיר *nazir* from the womb. מנוח *Manoach* is happy, the angel departs, and in fact, a baby is born. That young man who's born grows to be שמשון *Shimshon*, the great Jewish warrior, who in fact his hair is long. And in his last act of bravery and courage pulls down the supporting pillars of the Philistine banquet hall, ending his life together with the Philistim, these tormentors of the Jewish people. The question is, why did מנוח *Manoach* want the angel to come back? And when the angel came back, he didn't add anything new. There was nothing new in his update, so why was מנוח *Manoach* satisfied? Did he not trust his wife to relay the information accurately? Why did he play with plead with the רבונו של עולם *Ribono shel Olam* to send an angel back? And why was he satisfied when all the angel did is repeat what was said to begin with? רב שוואב *Rav Schwab*, רב שמעון שוואב *Rav Shimon Schwab*, the great רב *Rav* of the German Jewry in Washington Heights in his ספר מעין בית השואבה *sefer Maayan Beis HaShoevah* has a very important answer. He says, that מנוח'ס *Manoach's* confusion wasn't related to the laws about his future son. That he could have learned himself. He wanted to know more about the הלכות *halachos* of נזיר *nazir*, he could have opened to פרשת נשא *Parshas Naso* and learned about the נזיר *nazir*. His dilemma was an educational one. He wanted to know that after hearing his son would be a נזיר *nazir* and strive for holiness, and he'd be different than his peers, מנוח *Manoach* was concerned how would his son stick with it? Okay, when he's a little boy and he emerges from the womb, they can impose upon him to be a נזיר *nazir*. But as he grows and becomes an adolescent and none of his friends are נזירים *nezirim*, how can they continue to raise him in this way? In this way of holiness? How can they get him to stick with and to maintain the angel's instruction for him to be a נזיר *nazir*? And that's the question he wanted to clarify. His wife tells him the angel was here and said we have to raise him as a נזיר *nazir*. And he wants to know, but how? How can we raise him as a נזיר *nazir*? And at first blush, if you read the הפטרה *Haftarah*, it doesn't look like the angel answered that question at all. It doesn't sound like the angel addressed it. But רב שוואב *Rav Schwab* points out that there's one word which changes everything. The פסק *pasuk* says in the הפטרה *Haftarah*, ויאמר מלאך השם אל מנוח, מכל אשר אמרתי אל האשה תשמר *Vayomer malach Hashem el Manoach, mikol asher amarti el ha'isha tishamer*. The angel tells מנוח *Manoach*, everything I told your wife, observe. The simple understanding of the הפטרה *Haftarah* is everything I told your wife, namely, conceive, have a child, raise him as a נזיר *nazir*, be her partner, support her in raising him as a נזיר *nazir*. But comes along רב שוואב *Rav Schwab* and says, no. תשמור *Tishmor*, observe, doesn't mean help her raise שמשון *Shimshon*. תשמור *Tishmor* means, you want your son to be a נזיר *nazir*? תשמור *Tishmor*. Everything I told your wife, you need to do. If you want your son to be a נזיר *nazir*, you need to be a נזיר *nazir*. If you want your son to stick with it, to have the conviction and the resolve to be with it, to stick with it even when his friends are not, then you need to do it yourself. So in fact, when the angel returns, the angel does answer מנוח'ס *Manoach's* question. What is the what is the means, the mechanism to raise a child who will have the fortitude and tenacity to remain with it? When you are, when you do it. Because if children don't see their parents doing something, then they're not going to imitate, they're not going to emulate. They'll emulate their not doing it, not what they're doing. And so that's the, the message of the הפטרה *Haftarah* is that if מנוח *Manoach* wants to successfully raise שמשון *Shimshon* in that way, he can't just instruct שמשון *Shimshon* with words, he has to model for שמשון *Shimshon* with action. תשמור *tishmor* is not partner in raising שמשון *Shimshon*. תשמור *tishmor* is you, מנוח *Manoach* yourself, you need to be the one. Back to the סוטה *Sotah*. What was the name of the wife? אישת מנוח *Eshes Manoach*. It's a discussion. It's a question why. Why don't we know her name? Why doesn't she deserve to have her name? For that you got to learn the נביא *Navi*. So back to the סוטה *Sotah* to end because I'm I'm feeling ended. Back to the סוטה *Sotah*. Let me ask you a question. There's a number of questions, but I only have strength for one more question. Let me ask you a question. This woman, is she a righteous woman? She receives a reward if in fact she was innocent. If in fact, she was playing chess with the man she secluded herself with and nothing more, then in fact, she gets a reward. She even if she's suffered from infertility, she's blessed with conceiving and having a child. Why does she deserve a reward? This is a woman who secluded herself. I'm sorry, this is a woman whose husband is suspicious of her. He warns her, don't seclude yourself. She violates a Torah prohibition of יחוד *yichud* that we studied about yesterday. Learned from partially from מגילת רות *Megillas Rus*. She violates the prohibition of יחוד *yichud*. She violates it to the testimony of two witnesses who testify that she was alone with a man. He says, I suspect when you were alone with him, the door was locked, this is what happened. She said nothing happened. We were alone, true, but nothing happened. When she drinks the water and she's proven innocent, I would think, go on your merry way, go back off into the sunset, blend back into society. But now we give her a big reward, אישת חיל *eishes chayil* award. She's blessed with conceiving and having a child. Is she a צדקת *tzadeikes* that she deserves a reward? I would think you don't get the punishment, but you get a reward? It's a good question, no? Anyone have an answer? She went through the humiliation of the whole thing. Okay, maybe. Maybe that in itself makes it worthy. Okay, good. So maybe the answer is it's not a reward. It's a strategy for marital harmony. How do you take this couple who very publicly had this strife? He's suspicious, he accuses her, she violates the accusation. Okay, it turned out in the end, she was innocent, she didn't actually do the deed in the locked room. But how are they going to maintain their marriage? And maybe the Torah's prescription for how they can maintain their marriage, because we know, חז\"ל *Chazal* say about this פרשה *parsha*, what is written on the parchment that goes into the water of this concoction she drinks? השם'ס *Hashem's* name. השם'ס *Hashem's* explicit name, י-ק-ו-ק *Yud Kei Vav Kei*. חז\"ל *Chazal* say שלום בית *shalom bayis* harmony is so important to השם *Hashem* he lets his name be erased. So maybe he also, for the purpose of marital harmony to bring this couple back together, he says, listen, she was innocent, it was a bad time. Let's let's recover, restore, have a child together, continue this home. Maybe. Any other suggestions? So I once heard a suggestion, I forgot from whom, I apologize, that you see that true, she should not have raised the suspicion of her husband. And true, she should not have secluded herself in front of two witnesses or at all. But you know, when she did, she had opportunity, and there was temptation, and she overcame it, and she didn't act on it. And so even when we make a mistake and put ourselves in that bad situation, but if we rise to the occasion and do what's right when it's most difficult, Hashem appreciates and gives us a reward. It matters to Hashem. She might have said, look, I already secluded myself. I already locked the door. At this point, what does it even matter? I violated יחוד *yichud*. But no, she found the strength in that moment to not give in further. And that matters to Hashem. It matters to Hashem when we find that strength and we show up, even if we've already made a mistake to get there to begin with. And for that, she receives the reward. There's a lot more to say, but we'll have to end it here. Have a wonderful יום טוב *Isru Chag*.
